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Discovery Box| (0.18) | (Num 7:10) | 4 sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm). |
| (0.18) | (Num 7:1) | 1 sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89). |
| (0.18) | (Num 6:18) | 2 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436). |
| (0.18) | (Num 6:20) | 1 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest—his priest’s due (or “raised/heave offering”). |
| (0.18) | (Num 6:17) | 1 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shelamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God. |
| (0.18) | (Num 6:9) | 1 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies—unexpectedly.” The next words underscore the suddenness of this. |
| (0.18) | (Num 6:7) | 2 sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage—Jesus was calling for commitment to himself. |
| (0.18) | (Num 6:5) | 1 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography. |
| (0.18) | (Num 5:21) | 3 tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the Lord make you a curse and an oath among the people.” In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed. |
| (0.18) | (Num 5:17) | 1 tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway. |
| (0.18) | (Num 5:13) | 1 tn Heb “And a man when he lies with her, the lying of seed.” The verb שָׁכַב (shakhav) “to lie down” acts as a euphemism, implying going to bed for sexual relations. In this case, the phrase “lying for (a man’s) seed” specifies that it refers to sexual intercourse. |
| (0.18) | (Num 4:14) | 1 tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11). |
| (0.18) | (Num 4:13) | 1 tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material—the ashes are removed. This is the main altar in the courtyard. |
| (0.18) | (Num 3:31) | 1 tn The verb is יְשָׁרְתוּ (yesharetu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.” |
| (0.18) | (Num 3:10) | 2 tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death. |
| (0.18) | (Num 3:6) | 1 sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word—they are being offered to God. |
| (0.18) | (Num 1:50) | 4 tn The addition of the pronoun before the verb is emphatic—they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine. |
| (0.18) | (Num 1:49) | 2 tn The construction has literally, “only the tribe of Levi you shall not number.” The Greek text rendered the particle אַךְ (ʾakh) forcefully with “see to it that” or “take care that.” For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, §388-89. |
| (0.18) | (Num 1:47) | 3 tc The form in the text is הָתְפָּקְדוּ (hotpaqedu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10). |
| (0.18) | (Num 1:22) | 1 tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT mss. Most modern commentators follow this. |
