Discovery Box| (0.25) | (Num 35:19) | 1 tn The participle גֹּאֵל (goʾel) is the one who protects the family by seeking vengeance for a crime. This is the same verb used for levirate marriages and other related customs. |
| (0.25) | (Num 34:18) | 2 tn The sentence simply uses לִנְחֹל (linkhol, “to divide, apportion”). It has been taken already to mean “allocate as an inheritance.” Here “assist” may be added since Joshua and Eleazar had the primary work. |
| (0.25) | (Num 30:5) | 1 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal. |
| (0.25) | (Num 27:7) | 2 tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction. |
| (0.25) | (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. |
| (0.25) | (Num 25:12) | 2 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hineni) before the participle נֹתֵן (noten)—“here I am giving,” or “I am about to give.” |
| (0.25) | (Num 24:14) | 1 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.” |
| (0.25) | (Num 24:1) | 5 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle. |
| (0.25) | (Num 23:22) | 2 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89; 132). |
| (0.25) | (Num 22:17) | 1 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (ʾakhabbedekha). The great honor could have been wealth, prestige, or position. |
| (0.25) | (Num 22:11) | 1 tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage. |
| (0.25) | (Num 22:11) | 2 tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do). |
| (0.25) | (Num 20:4) | 2 tn The clause uses the infinitive construct with the preposition ל (lamed) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?” |
| (0.25) | (Num 18:27) | 1 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe. |
| (0.25) | (Num 18:23) | 4 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land. |
| (0.25) | (Num 18:14) | 1 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the Lord’s, either for his sanctuary use, or for his destruction. It seems to refer to an individual’s devoting something freely to God. |
| (0.25) | (Num 17:12) | 1 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die—it was certain (see GKC 312-13 §106.n). |
| (0.25) | (Num 16:27) | 1 tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose. |
| (0.25) | (Num 16:21) | 1 tn The verb is הִבָּדְלוּ (hibbadelu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord. |
| (0.25) | (Num 14:36) | 1 tn The verb is the Hiphil infinitive construct with a ל (lamed) preposition from the root יָצָא (yatsaʾ, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur. |
