Discovery Box| (0.25) | (Num 18:12) | 1 tn This form may be classified as a perfect of resolve—he has decided to give them to them, even though this is a listing of what they will receive. |
| (0.25) | (Num 16:38) | 2 tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”). |
| (0.25) | (Num 17:4) | 1 tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse. |
| (0.25) | (Num 16:37) | 2 tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative. |
| (0.25) | (Num 14:19) | 1 tn The verb סְלַח־נָא (selakh naʾ), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command. |
| (0.25) | (Num 14:10) | 1 tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative. |
| (0.25) | (Num 14:4) | 4 tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause—in order that we may return. |
| (0.25) | (Num 13:30) | 2 tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea. |
| (0.25) | (Num 12:10) | 1 tn The syntax, vav (ו) plus noun first, indicates a circumstantial clause. The translation treats the verb as a perfect. The form could also be a participle, “while it was departing.” |
| (0.25) | (Num 13:18) | 1 tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause. |
| (0.25) | (Num 12:6) | 2 tn The form of this construction is rare: נְבִיאֲכֶם (neviʾakhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.” |
| (0.25) | (Num 12:2) | 1 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation. |
| (0.25) | (Num 10:31) | 2 tn The form with אַל־נָא (ʾal naʾ) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave. |
| (0.25) | (Num 5:21) | 4 sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22). |
| (0.25) | (Num 5:21) | 5 tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the Lord…,” meaning, “if and when the Lord makes such and such to happen.” |
| (0.25) | (Num 4:24) | 1 tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb. |
| (0.25) | (Num 3:9) | 2 tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (netunim netunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun. |
| (0.25) | (Lev 25:36) | 2 tn In form the Hebrew term וְחֵי (vekhey, “shall live”) is the construct plural noun (i.e., “the life of”), but here it is used as the finite verb (cf. v. 35 and GKC 218 §76.i). |
| (0.25) | (Lev 24:2) | 1 tn Heb “and let them take.” The simple vav (ו) on the imperfect/jussive form of the verb לָקַח (laqakh, “to take”) following the imperative (“Command”) indicates a purpose clause (“to bring…”). |
| (0.25) | (Lev 22:3) | 2 tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”). |
