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Discovery Box| (0.18) | (Num 7:89) | 4 tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43. |
| (0.18) | (Num 7:24) | 1 tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78). |
| (0.18) | (Num 7:2) | 2 tn The form is the Qal active participle from the verb “to stand” (עָמַד, ʿamad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity. |
| (0.18) | (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). |
| (0.18) | (Num 6:9) | 1 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies—unexpectedly.” The next words underscore the suddenness of this. |
| (0.18) | (Num 6:7) | 2 sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage—Jesus was calling for commitment to himself. |
| (0.18) | (Num 6:5) | 1 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography. |
| (0.18) | (Num 5:21) | 3 tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the Lord make you a curse and an oath among the people.” In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed. |
| (0.18) | (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. |
| (0.18) | (Num 5:2) | 4 tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper). |
| (0.18) | (Num 5:2) | 1 tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”). |
| (0.18) | (Num 4:31) | 1 sn More recent studies have concluded that these supports were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that they would have been lighter to carry. |
| (0.18) | (Num 4:19) | 1 tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them. |
| (0.18) | (Num 4:5) | 1 tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment. |
| (0.18) | (Num 4:13) | 1 tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material—the ashes are removed. This is the main altar in the courtyard. |
| (0.18) | (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). |
| (0.18) | (Num 3:6) | 3 tn The verb וְשֵׁרְתוּ (vesheretu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action. |
| (0.18) | (Num 3:4) | 3 tn The form בְּהַקְרִבָם (behaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11. |
| (0.18) | (Num 3:3) | 1 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king—the “Anointed One.” |
| (0.18) | (Num 1:49) | 2 tn The construction has literally, “only the tribe of Levi you shall not number.” The Greek text rendered the particle אַךְ (ʾakh) forcefully with “see to it that” or “take care that.” For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, §388-89. |
