Discovery Box| (0.51645130434783) | (Num 9:13) |
2 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone. |
| (0.51645130434783) | (Num 11:12) |
1 sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him. |
| (0.51645130434783) | (Num 22:15) |
1 tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.” |
| (0.51645130434783) | (Num 22:22) |
1 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go. |
| (0.51645130434783) | (Num 22:38) |
2 tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say. |
| (0.51645130434783) | (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 |
| (0.51645130434783) | (Num 23:20) |
1 tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel. |
| (0.51645130434783) | (Num 23:25) |
1 tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother. |
| (0.51645130434783) | (Deu 21:15) |
1 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60. |
| (0.51645130434783) | (Deu 34:11) |
1 tn Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12. |
| (0.51645130434783) | (Jos 10:10) |
2 tn Heb “he.” The referent is probably Israel (mentioned at the end of the previous sentence in the verse; cf. NIV, NRSV), but it is also possible that the |
| (0.51645130434783) | (Jdg 6:15) |
2 tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13. |
| (0.51645130434783) | (Jdg 19:30) |
3 tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’” |
| (0.51645130434783) | (Rut 1:9) |
1 tn Heb “may the |
| (0.51645130434783) | (1Sa 3:17) |
2 tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.” |
| (0.51645130434783) | (1Sa 15:5) |
2 tc The translation follows the LXX and Vulgate which assume a reading וַיָּאָרֶב (vayya’arev, “and he set an ambush,” from the root ארב [’rv] with quiescence of alef) rather than the MT, which has וַיָּרֶב (vayyareb, “and he contended,” from the root ריב [ryv]). |
| (0.51645130434783) | (1Sa 15:12) |
3 tc At the end of v. 12 the LXX and one Old Latin |
| (0.51645130434783) | (1Sa 20:25) |
1 tc Heb “and Jonathan arose.” Instead of MT’s וַיָּקָם (vayyaqam, “and he arose”; from the hollow verbal root קוּם, qum), the translation assumes a reading וַיִּקַדֵּם (vayyiqaddem, “and he was in front of”; from the verbal root קדם, qdm). See P. K. McCarter, I Samuel (AB), 338. |
| (0.51645130434783) | (2Sa 1:9) |
2 tn Heb “the dizziness has seized me.” On the meaning of the Hebrew noun translated “dizziness,” see P. K. McCarter, II Samuel (AB), 59-60. The point seems to be that he is unable to kill himself because he is weak and disoriented. |
| (0.51645130434783) | (2Sa 12:5) |
1 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear. |
