Discovery Box| (0.42525221153846) | (Num 19:21) |
2 sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law. |
| (0.42525221153846) | (Num 20:10) |
2 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?” |
| (0.42525221153846) | (Num 23:9) |
2 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the |
| (0.42525221153846) | (Num 25:15) |
2 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8). |
| (0.42525221153846) | (Num 25:18) |
2 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people. |
| (0.42525221153846) | (Num 31:23) |
1 sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the |
| (0.42525221153846) | (Deu 1:16) |
3 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750). |
| (0.42525221153846) | (Deu 3:9) |
3 sn Senir. Probably this was actually one of the peaks of Hermon and not the main mountain (Song of Songs 4:8; 1 Chr 5:23). It is mentioned in a royal inscription of Shalmaneser III of Assyria (saniru; see ANET 280). |
| (0.42525221153846) | (Deu 3:14) |
1 sn Geshurites. Geshur was a city and its surrounding area somewhere northeast of Bashan (cf. Josh 12:5 ; 13:11, 13). One of David’s wives was Maacah, the daughter of Talmai king of Geshur and mother of Absalom (cf. 2 Sam 13:37; 15:8; 1 Chr 3:2). |
| (0.42525221153846) | (Deu 4:48) |
1 tn The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47-49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences. |
| (0.42525221153846) | (Deu 5:21) |
1 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things. |
| (0.42525221153846) | (Deu 6:5) |
1 tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the |
| (0.42525221153846) | (Deu 8:6) |
2 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior. |
| (0.42525221153846) | (Deu 11:3) |
1 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7. |
| (0.42525221153846) | (Deu 18:1) |
1 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here. |
| (0.42525221153846) | (Deu 18:10) |
3 tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11). |
| (0.42525221153846) | (Deu 18:11) |
3 tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3). |
| (0.42525221153846) | (Deu 23:10) |
1 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4. |
| (0.42525221153846) | (Deu 32:4) |
1 sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance. |
| (0.42525221153846) | (Deu 32:10) |
3 tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.” |
