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Discovery Box| (0.31) | (Num 31:8) | 2 sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual. |
| (0.31) | (Num 30:2) | 2 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.” |
| (0.31) | (Num 28:2) | 1 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons. |
| (0.31) | (Num 27:12) | 2 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages. |
| (0.31) | (Num 27:4) | 2 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7. |
| (0.31) | (Num 26:54) | 3 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan. |
| (0.31) | (Num 25:8) | 3 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague. |
| (0.31) | (Num 24:17) | 5 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.” |
| (0.31) | (Num 23:12) | 2 tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful”—to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר. |
| (0.31) | (Num 22:33) | 1 tc Many commentators consider אוּלַי (ʾulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”). |
| (0.31) | (Num 21:2) | 4 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy”—חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith or to God’s program. |
| (0.31) | (Num 20:4) | 1 tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses. |
| (0.31) | (Num 19:5) | 2 tn The imperfect tense is third masculine singular, and so again the verb is to be made passive. |
| (0.31) | (Num 18:30) | 2 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause. |
| (0.31) | (Num 18:2) | 2 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause. |
| (0.31) | (Num 16:13) | 1 tn The question is rhetorical. It was not a small thing to them—it was a big thing. |
| (0.31) | (Num 15:35) | 1 tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity—all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14, 15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them. |
| (0.31) | (Num 15:19) | 2 tn This is the תְּרוּמָה (terumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God. |
| (0.31) | (Num 14:30) | 1 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.” |
| (0.31) | (Num 14:14) | 1 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land. |
