Discovery Box| (0.4921985) | (Exo 7:3) |
1 sn The imperfect tense of the verb קָשָׁה (qasha) is found only here in these “hardening passages.” The verb (here the Hiphil for “I will harden”) summarizes Pharaoh’s resistance to what God would be doing through Moses – he would stubbornly resist and refuse to submit; he would be resolved in his opposition. See R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36. |
| (0.4921985) | (Exo 9:34) |
2 tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God. |
| (0.4921985) | (Exo 10:25) |
1 tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision. |
| (0.4921985) | (Exo 18:9) |
1 tn The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX translated it “he shuddered.” U. Cassuto suggests that that rendering was based on the midrashic interpretation in b. Sanhedrin 94b, “he felt cuts in his body” – a wordplay on the verb (Exodus, 215-16). |
| (0.4921985) | (Lev 6:4) |
1 tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. he%27s&tab=notes" ver="">2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61. |
| (0.4921985) | (Lev 7:20) |
2 sn The exact meaning of this penalty clause is not certain. It could mean that he will be executed, whether by God or by man, he will be excommunicated from sanctuary worship and/or community benefits (cf. TEV, CEV), or his line will be terminated by God (i.e., extirpation), etc. See J. E. Hartley, Leviticus (WBC), 100; J. Milgrom, Leviticus (AB), 1:457-60; and B. A. Levine, Leviticus (JPSTC), 241-42 for further discussion. |
| (0.4921985) | (Num 12:3) |
1 sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock). |
| (0.4921985) | (Num 22:13) |
2 tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.” |
| (0.4921985) | (Num 25:8) |
3 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the |
| (0.4921985) | (Deu 9:10) |
1 sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1). |
| (0.4921985) | (Deu 26:19) |
1 tn Heb “so that.” Verses he%27s&tab=notes" ver="">18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse he%27s&tab=notes" ver="">19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”). |
| (0.4921985) | (Rut 4:22) |
1 sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime. |
| (0.4921985) | (1Sa 4:3) |
3 tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.” |
| (0.4921985) | (2Sa 1:10) |
2 tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”). |
| (0.4921985) | (2Sa 22:11) |
3 tc The translation follows very many medieval Hebrew |
| (0.4921985) | (1Ki 7:18) |
1 tn Heb “he made the pillars, and two rows surrounding one latticework to cover the capitals which were on top of the pomegranates, and so he did for the second latticework.” The translation supplies “pomegranates” after “two rows,” and understands “pillars,” rather than “pomegranates,” to be the correct reading after “on top of.” The latter change finds support from many Hebrew |
| (0.4921985) | (1Ki 13:18) |
4 sn He was lying to him. The motives and actions of the old prophet are difficult to understand. The old man’s response to the prophet’s death (see vv. he%27s&tab=notes" ver="">26-32) suggests he did not trick him with malicious intent. The old prophet probably wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet. |
| (0.4921985) | (1Ki 14:5) |
1 sn Tell her so-and-so. Certainly the |
| (0.4921985) | (1Ki 19:3) |
1 tc The MT has “and he saw,” but some medieval Hebrew |
| (0.4921985) | (2Ki 8:27) |
2 tn Heb “and he walked in the way of the house of Ahab and did evil in the eyes of the |
