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Discovery Box| (0.27) | (Num 18:6) | 2 tn The infinitive construct in this sentence is from עָבַד (ʿavad), and so is the noun that serves as its object: to serve the service. |
| (0.27) | (Num 16:38) | 1 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves. |
| (0.27) | (Num 16:30) | 2 tn The figures are personifications, but they vividly describe the catastrophe to follow—which was very much like a mouth swallowing them. |
| (0.27) | (Num 16:37) | 3 tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire. |
| (0.27) | (Num 15:18) | 1 tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun. |
| (0.27) | (Num 15:14) | 4 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied. |
| (0.27) | (Num 14:28) | 2 tn The word נְאֻם (neʾum) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.” |
| (0.27) | (Num 14:38) | 1 tn The Hebrew text uses the preposition “from,” “some of”—“from those men.” The relative pronoun is added to make a smoother reading. |
| (0.27) | (Num 13:33) | 1 tc The Greek version uses γίγαντας (gigantas, “giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.” |
| (0.27) | (Num 13:16) | 1 sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua. |
| (0.27) | (Num 12:13) | 1 tc Some scholars emend אֵל (ʾel, “God”) to עַל (ʿal, “no”). The effect of this change may be seen in the NAB: “Please, not this! Pray, heal her!” |
| (0.27) | (Num 12:8) | 2 tn The word מַרְאֶה (marʾeh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious. |
| (0.27) | (Num 11:31) | 5 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) in length. |
| (0.27) | (Num 11:21) | 3 tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord. |
| (0.27) | (Num 11:25) | 3 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing—in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom. |
| (0.27) | (Num 11:16) | 1 sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership—but not to receive it through these circumstances. |
| (0.27) | (Num 11:5) | 3 tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation—this is what angered the Lord. |
| (0.27) | (Num 10:34) | 1 tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this. |
| (0.27) | (Num 10:11) | 2 tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites. |
| (0.27) | (Num 10:2) | 4 tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them. |
