Discovery Box| (0.20) | (Deu 4:37) | 1 tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9. |
| (0.20) | (Deu 1:16) | 3 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750). |
| (0.20) | (Num 31:20) | 1 sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord. |
| (0.20) | (Num 31:2) | 2 sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this—it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people. |
| (0.20) | (Num 27:18) | 2 sn The word “spirit” probably refers to the Holy Spirit. This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.” |
| (0.20) | (Num 25:4) | 2 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies. |
| (0.20) | (Num 23:23) | 1 tn The words נַחַשׁ (nakhash, “magic curse, omen”) and קֶסֶם (qesem, “prediction, divination”) describe two techniques of consulting gods. The first concerns omens generally, perhaps the flight of birds (HALOT 690 s.v.). The second relates to casting lots, sometimes done with arrows (Ezek 21:26). See N. H. Snaith, Leviticus and Numbers (NCB), 295-296. |
| (0.20) | (Num 23:21) | 3 tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them. |
| (0.20) | (Num 23:9) | 2 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel—they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant. |
| (0.20) | (Num 23:7) | 4 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them. |
| (0.20) | (Num 23:10) | 3 sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers. |
| (0.20) | (Num 22:38) | 2 tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical—he is saying that he will not be able to say anything God does not allow him to say. |
| (0.20) | (Num 20:3) | 3 tn The particle לוּ (lu) indicates the optative nuance of the line—the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness. |
| (0.20) | (Num 20:1) | 5 sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning. |
| (0.20) | (Num 16:30) | 1 tn The verb בָּרָא (baraʾ) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God. |
| (0.20) | (Num 14:23) | 1 tn The word אִם (ʾim) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land. |
| (0.20) | (Num 14:25) | 1 sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south—unless God removed them. And he is not going to do that for Israel. |
| (0.20) | (Num 11:31) | 1 sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God. |
| (0.20) | (Num 11:17) | 1 tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases. |
| (0.20) | (Num 11:12) | 1 sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him. |
