Keluaran 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ¹  today and tomorrow, and make them wash ²  their clothes

Keluaran 19:15

19:15 He said to the people, “Be ready for the third day. Do not go near your wives.” ³ 

Keluaran 19:22

19:22 Let the priests also, who approach the Lord, sanctify themselves, lest the Lord break through ⁴  against them.”

Yosua 7:13

7:13 Get up! Ritually consecrate the people and tell them this: ‘Ritually consecrate yourselves for tomorrow, because the Lord God of Israel says, “You are contaminated, ⁵  O Israel! You will not be able to stand before your enemies until you remove what is contaminating you.” ⁶ 

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ⁷  Achan son of Carmi, son of Zabdi, ⁸  son of Zerah, from the tribe of Judah, stole some of the riches. ⁹  The Lord was furious with the Israelites. ¹⁰ 

1 Samuel 16:5

16:5 He replied, “Yes, in peace. I have come to sacrifice to the Lord. Consecrate yourselves and come with me to the sacrifice.” So he consecrated Jesse and his sons and invited them to the sacrifice.

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ¹¹  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 29:5

29:5 Isn’t this David, of whom they sang as they danced, ¹² 

‘Saul has struck down his thousands,

but David his tens of thousands’?”

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ¹³  at Aphek, while Israel camped at the spring that is in Jezreel.

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ¹⁴  at Aphek, while Israel camped at the spring that is in Jezreel.

1 Samuel 30:17

30:17 But David struck them down from twilight until the following evening. None of them escaped, with the exception of four hundred young men who got away on camels. ¹⁵ 

1 Samuel 30:19

30:19 There was nothing missing, whether small or great. He retrieved sons and daughters, the plunder, and everything else they had taken. ¹⁶  David brought everything back.

1 Samuel 1:6

1:6 Her rival wife used to upset her and make her worry, ¹⁷  for the Lord had not enabled her to have children.

Ayub 1:5

1:5 When ¹⁸  the days of their feasting were finished, ¹⁹  Job would send ²⁰  for them and sanctify ²¹  them; he would get up early ²²  in the morning and offer burnt offerings according to ²³  the number of them all. For Job thought, “Perhaps ²⁴  my children ²⁵  have sinned and cursed ²⁶  God in their hearts.” This was Job’s customary practice. ²⁷ 

[19:10]  ¹ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ² tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[19:15]  ³ tn Heb “do not go near a woman”; NIV “Abstain from sexual relations.”

[19:15]  sn B. Jacob (Exodus, 537) notes that as the people were to approach him they were not to lose themselves in earthly love. Such separations prepared the people for meeting God. Sinai was like a bride, forbidden to anyone else. Abstinence was the spiritual preparation for coming into the presence of the Holy One.

[19:22]  ⁴ tn The verb יִפְרֹץ (yifrots) is the imperfect tense from פָּרַץ (parats, “to make a breach, to break through”). The image of Yahweh breaking forth on them means “work destruction” (see 2 Sam 6:8; S. R. Driver, Exodus, 174).

[7:13]  ⁵ tn Heb “what is set apart [to destruction by the Lord] [is] in your midst.”

[7:13]  ⁶ tn Heb “remove what is set apart [i.e., to destruction by the Lord] from your midst.”

[7:1]  ⁷ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ⁸ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ⁹ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ¹⁰ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[16:2]  ¹¹ tn Heb “in your hand.”

[29:5]  ¹² tn Heb “in dances.”

[29:1]  ¹³ tn Heb “camps.”

[29:1]  ¹⁴ tn Heb “camps.”

[30:17]  ¹⁵ tn Heb “who rode on camels and fled.”

[30:19]  ¹⁶ tn Heb “there was nothing missing to them, from the small even unto the great, and unto sons and daughters, and from loot even unto all which they had taken for themselves.”

[1:6]  ¹⁷ tn Heb “and her rival wife grieved her, even [with] grief so as to worry her.”

[1:5]  ¹⁸ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ¹⁹ tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ²⁰ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ²¹ tn Or “purify.”

[1:5]  ²² tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.

[1:5]  ²³ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ²⁴ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ²⁵ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ²⁶ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ²⁷ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).