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Discovery Box| (0.18) | (Num 19:2) | 4 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4. |
| (0.18) | (Num 16:14) | 2 tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises. |
| (0.18) | (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. |
| (0.18) | (Num 15:38) | 1 tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.” |
| (0.18) | (Num 15:30) | 6 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention. |
| (0.18) | (Num 15:19) | 1 tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse. |
| (0.18) | (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. |
| (0.18) | (Num 14:44) | 1 tn N. H. Snaith compares Arabic ʿafala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The word עֹפֶל (ʿofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.” |
| (0.18) | (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. |
| (0.18) | (Num 13:32) | 4 sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure. |
| (0.18) | (Num 13:22) | 3 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb. |
| (0.18) | (Num 13:23) | 1 tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well. |
| (0.18) | (Num 12:3) | 1 tc The spelling of the word is a Kethib-Qere reading. The Qere, עָנָיו (ʿanayv), adds a yod compared to the Kethib, with the expected form, עָנָו (ʿanav). The Qere could be viewed as having a suffix, “As for the man Moses, his humility (or affliction) was very great.” |
| (0.18) | (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.” |
| (0.18) | (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. |
| (0.18) | (Num 11:14) | 1 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (laseʾt) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares. |
| (0.18) | (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. |
| (0.18) | (Num 11:1) | 6 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit. |
| (0.18) | (Num 11:1) | 5 tn The common Hebrew expression uses the verb חָרָה (kharah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (ʾappo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative—“his anger raged.” |
| (0.18) | (Num 10:14) | 1 sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27). |
