Discovery Box| (0.02) | (Num 10:2) | 4 tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them. |
| (0.02) | (Num 10:5) | 3 tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey. |
| (0.02) | (Num 10:1) | 1 sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace. |
| (0.02) | (Num 9:2) | 3 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places. |
| (0.02) | (Num 8:7) | 1 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed. |
| (0.02) | (Num 7:10) | 3 tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar. |
| (0.02) | (Num 6:11) | 6 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.” |
| (0.02) | (Num 6:7) | 3 tn The word “separation” here is metonymy of adjunct—what is on his head is long hair that goes with the vow. |
| (0.02) | (Num 6:3) | 3 tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice. |
| (0.02) | (Num 6:2) | 1 tn The formula is used here again: “a man or a woman—when he takes.” The vow is open to both men and women. |
| (0.02) | (Num 5:14) | 3 tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal. |
| (0.02) | (Num 5:13) | 3 tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin. |
| (0.02) | (Num 5:4) | 1 tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience. |
| (0.02) | (Num 4:15) | 8 tn The word מַשָּׂא (massaʾ) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility. |
| (0.02) | (Num 4:15) | 4 tn The form is the Qal infinitive construct from נָשָׂא (nasaʾ, “to lift, carry”); here it indicates the purpose clause after the verb “come.” |
| (0.02) | (Num 3:47) | 1 tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.” |
| (0.02) | (Num 3:38) | 2 tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like. |
| (0.02) | (Num 3:39) | 1 tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51. |
| (0.02) | (Num 3:10) | 1 tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7. |
| (0.02) | (Num 1:50) | 3 tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task. |
