Discovery Box| (0.43669536363636) | (Num 14:28) |
1 sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the |
| (0.43669536363636) | (Num 15:26) |
1 tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same. |
| (0.43669536363636) | (Num 25:12) |
3 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2. |
| (0.43669536363636) | (Deu 6:1) |
1 tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31. |
| (0.43669536363636) | (Deu 11:13) |
2 tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5). |
| (0.43669536363636) | (Deu 12:26) |
1 tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred. |
| (0.43669536363636) | (Jdg 2:19) |
3 sn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua’s godly generation (cf. vv. 7, 17). |
| (0.43669536363636) | (Rut 1:12) |
1 sn Too old to get married again. Naomi may be exaggerating for the sake of emphasis. Her point is clear, though: It is too late to roll back the clock. |
| (0.43669536363636) | (1Sa 2:13) |
2 sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water. |
| (0.43669536363636) | (Ezr 6:19) |
1 sn At this point the language of the book reverts from Aramaic (4:8–6:18) back to Hebrew. Aramaic will again be used in Ezra 7:12-26. |
| (0.43669536363636) | (Job 5:8) |
3 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106). |
| (0.43669536363636) | (Job 5:22) |
1 tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19). |
| (0.43669536363636) | (Job 5:24) |
2 tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God. |
| (0.43669536363636) | (Job 6:25) |
4 tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse. |
| (0.43669536363636) | (Job 9:12) |
2 tn The verb is the Hiphil imperfect (potential again) from שׁוּב (shuv). In this stem it can mean “turn back, refute, repel” (BDB 999 s.v. Hiph.5). |
| (0.43669536363636) | (Job 10:11) |
1 tn The skin and flesh form the exterior of the body and so the image of “clothing” is appropriate. Once again the verb is the prefixed conjugation, expressing what God did. |
| (0.43669536363636) | (Job 14:15) |
1 sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3). |
| (0.43669536363636) | (Job 16:19) |
2 tn The parallelism now uses the Aramaic word “my advocate” – the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness” in Aramaic – “Sahadutha.” |
| (0.43669536363636) | (Job 17:10) |
2 tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.” |
| (0.43669536363636) | (Job 18:2) |
3 tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse. |
