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Discovery Box| (0.30) | (Deu 3:9) | 1 sn Sidonians were Phoenician inhabitants of the city of Sidon (now in Lebanon), about 47 mi (75 km) north of Mount Carmel. |
| (0.30) | (Deu 2:32) | 2 sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57. |
| (0.30) | (Deu 1:30) | 1 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV). |
| (0.30) | (Deu 1:13) | 1 tn The Hebrew verb נְבֹנִים (nevonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53). |
| (0.30) | (Deu 1:1) | 6 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16). |
| (0.30) | (Num 36:4) | 1 tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc. |
| (0.30) | (Num 32:11) | 2 tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath—“they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve. |
| (0.30) | (Num 31:35) | 2 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations. |
| (0.30) | (Num 31:18) | 2 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations. |
| (0.30) | (Num 31:2) | 3 sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was. |
| (0.30) | (Num 30:15) | 1 sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility. |
| (0.30) | (Num 30:6) | 1 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled. |
| (0.30) | (Num 25:5) | 1 tn Heb “slay—a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.” |
| (0.30) | (Num 24:17) | 6 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17. |
| (0.30) | (Num 24:17) | 4 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.” |
| (0.30) | (Num 23:8) | 1 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them. |
| (0.30) | (Num 23:10) | 2 tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times. |
| (0.30) | (Num 22:37) | 2 sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals. |
| (0.30) | (Num 22:5) | 1 sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed. |
| (0.30) | (Num 21:8) | 1 tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.” |
