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Discovery Box| (0.20) | (Num 16:3) | 1 tn The meaning of רַב־לָכֶם (rav lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing. |
| (0.20) | (Num 16:12) | 2 tn The imperfect tense of נַעֲלֶה (naʿaleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5). |
| (0.20) | (Num 15:31) | 4 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off. |
| (0.20) | (Num 15:9) | 1 tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed). |
| (0.20) | (Num 14:33) | 2 tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods. |
| (0.20) | (Num 14:33) | 3 tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense—whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15. |
| (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 14:11) | 2 tn The verb “to believe” (root אָמַן, ʾaman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said. |
| (0.20) | (Num 14:10) | 3 sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient. |
| (0.20) | (Num 13:22) | 4 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43). |
| (0.20) | (Num 13:20) | 1 tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13. |
| (0.20) | (Num 13:1) | 1 sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight. |
| (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 11:28) | 2 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.” |
| (0.20) | (Num 11:18) | 3 tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat”—“who will make us eat” (i.e., provide meat for us to eat). |
| (0.20) | (Num 11:20) | 3 sn The explanation is the interpretation of their behavior—it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord. |
| (0.20) | (Num 11:25) | 2 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayehi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives. |
| (0.20) | (Num 11:25) | 3 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing—in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom. |
| (0.20) | (Num 11:14) | 2 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate. |
| (0.20) | (Num 11:4) | 5 tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1. |
