Discovery Box| (0.20) | (Deu 6:2) | 1 tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsvot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed. |
| (0.20) | (Deu 5:21) | 1 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ʾavah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things. |
| (0.20) | (Deu 5:10) | 1 tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (berit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64. |
| (0.20) | (Num 35:6) | 1 tn The “manslayer” is the verb “to kill” in a participial form, providing the subject of the clause. The verb means “to kill”; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: “to flee there the manslayer,” means “so that the manslayer may flee there.” |
| (0.20) | (Num 33:3) | 2 tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15). |
| (0.20) | (Num 31:35) | 1 sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only 12,000 soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation. |
| (0.20) | (Num 31:23) | 1 sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice. |
| (0.20) | (Num 25:17) | 1 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic. |
| (0.20) | (Num 23:11) | 2 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms. |
| (0.20) | (Num 22:15) | 1 tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.” |
| (0.20) | (Num 22:6) | 3 tn The construction uses the imperfect tense אוּכַל (ʾukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle. |
| (0.20) | (Num 20:19) | 1 tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.” |
| (0.20) | (Num 19:17) | 3 tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16. |
| (0.20) | (Num 19:19) | 1 tn The construction uses a simple Piel of חָטָא (khataʾ, “to purify”) with a pronominal suffix—“he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form. |
| (0.20) | (Num 19:11) | 4 tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification. |
| (0.20) | (Num 19:9) | 3 sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community. |
| (0.20) | (Num 18:15) | 1 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point—they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (gaʾal) means to get back what was originally yours (Leviticus and Numbers [NCB], 268). |
| (0.20) | (Num 18:22) | 1 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the preposition ל (lamed) to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin. |
| (0.20) | (Num 17:8) | 2 sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12). |
| (0.20) | (Num 16:22) | 3 tn The verb is the Qal imperfect יֶחֱטָא (yekhetaʾ); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive). |
