Discovery Box| (0.50560669047619) | (Exo 12:13) |
3 tn The word “plague” (נֶגֶף, negef) is literally “a blow” or “a striking.” It usually describes a calamity or affliction given to those who have aroused God’s anger, as in Exod 30:12; Num 8:19; 16:46, 47; Josh 22:17 (S. R. Driver, Exodus, 92-93). |
| (0.50560669047619) | (Exo 18:23) |
7 sn See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and Abroad 12 (1972): 9-13; and H. Reviv, “The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating,” ZAW 94 (1982): 566-75. |
| (0.50560669047619) | (Exo 22:14) |
1 tn Heb “if a man asks [an animal] from his neighbor” (see also Exod 12:36). The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable. The word “animal” is supplied in the translation for clarity. |
| (0.50560669047619) | (Exo 23:1) |
2 tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie. |
| (0.50560669047619) | (Lev 1:2) |
2 tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.” |
| (0.50560669047619) | (Lev 1:2) |
6 sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings. |
| (0.50560669047619) | (Lev 4:12) |
1 tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below). |
| (0.50560669047619) | (Lev 13:2) |
1 tn Heb “A man, if [or when] he has….” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female, since either could be afflicted with infections on the skin. |
| (0.50560669047619) | (Lev 13:9) |
1 tn Heb “When there is an infection of disease in a man.” The term for “a man; a human being” (אָדָם, ’adam; see the note on Lev 1:2 and cf. v. 2 above) refers to any person among “mankind,” male or female. For the rendering “diseased infection” see the note on v. 2 above. |
| (0.50560669047619) | (Lev 13:11) |
5 sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191). |
| (0.50560669047619) | (Lev 16:17) |
1 tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) refers to any person among “mankind,” male or female. |
| (0.50560669047619) | (Lev 19:18) |
1 tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305). |
| (0.50560669047619) | (Num 3:27) |
1 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14). |
| (0.50560669047619) | (Num 5:2) |
3 sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25. |
| (0.50560669047619) | (Num 7:1) |
1 sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89). |
| (0.50560669047619) | (Num 10:11) |
1 sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab. |
| (0.50560669047619) | (Num 11:11) |
2 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor. |
| (0.50560669047619) | (Num 13:20) |
1 tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13. |
| (0.50560669047619) | (Num 13:22) |
4 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43). |
| (0.50560669047619) | (Num 17:8) |
2 sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12). |
