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Discovery Box| (0.25) | (Num 21:16) | 1 tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18. |
| (0.25) | (Num 21:15) | 1 tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography. |
| (0.25) | (Num 20:20) | 2 tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites. |
| (0.25) | (Num 16:38) | 2 tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”). |
| (0.25) | (Num 16:30) | 3 tn The word is “life” or “lifetime”; it certainly means their lives—they themselves. But the presence of this word suggests more. It is an accusative specifying the state of the subject—they will go down alive to Sheol. |
| (0.25) | (Num 15:40) | 1 tn This clause also serves as a purpose/result clause of the preceding—“in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation. |
| (0.25) | (Num 16:11) | 1 sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position. |
| (0.25) | (Num 15:27) | 1 tn The Hebrew text has וְאִם־נֶפֶשׁ אַחַת (veʾim nefesh ʾakhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins. |
| (0.25) | (Num 15:2) | 2 tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel. |
| (0.25) | (Num 14:39) | 2 tn The word אָבַל (ʾaval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.). |
| (0.25) | (Num 14:15) | 1 tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vehemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause. |
| (0.25) | (Num 14:10) | 1 tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative. |
| (0.25) | (Num 14:4) | 2 tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like. |
| (0.25) | (Num 12:2) | 4 sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this. |
| (0.25) | (Num 11:4) | 1 sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition. For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, “The Manna of Sinai,” BA 10 (1947): 1-6. |
| (0.25) | (Num 10:28) | 2 tn The verb is the preterite with vav (ו) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it. |
| (0.25) | (Num 10:2) | 1 tn The Hebrew text uses what is called the “ethical dative”—“make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative. |
| (0.25) | (Num 10:7) | 1 tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here. |
| (0.25) | (Num 9:15) | 6 tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time—something that used to happen, or would happen. |
| (0.25) | (Num 8:4) | 1 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made. |
