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Discovery Box| (0.20) | (Num 12:7) | 2 tn The word “faithful” is נֶאֱמָן (neʾeman), the Niphal participle of the verb אָמַן (ʾaman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable—what can be counted on. It could actually be translated “trustworthy.” |
| (0.20) | (Num 11:29) | 2 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty. |
| (0.20) | (Num 11:20) | 2 tn The expression לְזָרָה (lezarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating. |
| (0.20) | (Num 11:25) | 2 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayehi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives. |
| (0.20) | (Num 11:18) | 1 tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow. |
| (0.20) | (Num 11:14) | 2 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate. |
| (0.20) | (Num 11:1) | 6 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit. |
| (0.20) | (Num 11:1) | 7 sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about—something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2). |
| (0.20) | (Num 10:29) | 3 tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas. |
| (0.20) | (Num 9:22) | 2 tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (ʾarakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.” |
| (0.20) | (Num 9:15) | 3 tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice. |
| (0.20) | (Num 9:14) | 1 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership. |
| (0.20) | (Num 8:15) | 3 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….” |
| (0.20) | (Num 8:6) | 1 tn The Piel of טָהֵר (taher) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all. |
| (0.20) | (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. |
| (0.20) | (Num 8:2) | 1 tn The verb is עָלָה (ʿalah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps. |
| (0.20) | (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. |
| (0.20) | (Num 6:17) | 1 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shelamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God. |
| (0.20) | (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. |
| (0.20) | (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. |
