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Discovery Box| (0.27) | (Num 25:1) | 2 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event. |
| (0.27) | (Num 24:18) | 1 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom. |
| (0.27) | (Num 24:17) | 6 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17. |
| (0.27) | (Num 24:7) | 4 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power. |
| (0.27) | (Num 23:23) | 4 tn The Niphal imperfect here carries the nuance of obligation—one has to say in amazement that God has done something marvelous or “it must be said.” |
| (0.27) | (Num 23:23) | 3 tn The form is the preposition “like, as” and the word for “time”—according to the time, about this time, now. |
| (0.27) | (Num 23:9) | 3 tn The verb could also be taken as a reflexive—Israel does not consider itself as among the nations, meaning, they consider themselves to be unique. |
| (0.27) | (Num 22:35) | 2 tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.” |
| (0.27) | (Num 22:24) | 1 tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow. |
| (0.27) | (Num 22:19) | 2 tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.” |
| (0.27) | (Num 22:11) | 3 tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs. |
| (0.27) | (Num 22:5) | 2 tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT). |
| (0.27) | (Num 21:22) | 2 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.” |
| (0.27) | (Num 21:23) | 3 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause. |
| (0.27) | (Num 21:2) | 2 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point—“if you will surely/indeed give.” |
| (0.27) | (Num 21:2) | 1 tn The Hebrew text uses a cognate accusative with the verb: “Israel vowed a vow.” The Israelites were therefore determined with God’s help to defeat Arad. |
| (0.27) | (Num 20:24) | 1 sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression. |
| (0.27) | (Num 20:17) | 1 tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission. |
| (0.27) | (Num 19:6) | 1 sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24. |
| (0.27) | (Num 19:6) | 2 sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256). |
