Discovery Box| (0.25) | (Num 16:24) | 1 tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative—“go up yourselves”) from their tents, meaning, move away from them. |
| (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 14:36) | 1 tn The verb is the Hiphil infinitive construct with a ל (lamed) preposition from the root יָצָא (yatsaʾ, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur. |
| (0.25) | (Num 15:14) | 1 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.” |
| (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 14:28) | 1 sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it. |
| (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 14:18) | 3 tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain. |
| (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 14:9) | 2 tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here. |
| (0.25) | (Num 12:10) | 2 tn The particle הִנֵּה (hinneh, “look, behold”) calls for or directs attention. Here it shifts the audience’s focus from the Lord leaving to Miriam’s condition. |
| (0.25) | (Num 12:6) | 3 tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”). |
| (0.25) | (Num 12:7) | 1 sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience. |
| (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 11:20) | 4 tn The use of the demonstrative pronoun here (“why is this we went out…”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?” |
| (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 9:14) | 5 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….” |
| (0.25) | (Num 9:13) | 4 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences. |
| (0.25) | (Num 9:2) | 1 tn The verb is simply “to do; to make” (עָשָׂה [ʿasah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover. |
| (0.25) | (Num 8:12) | 1 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time. |
