Discovery Box| (0.25) | (Jos 17:4) | 3 tn Heb “and he assigned to them in accordance with the mouth [i.e., command] of the Lord an inheritance in the midst of the brothers of their father.” |
| (0.25) | (Jos 11:4) | 1 tn Heb “They and all their camps with them came out, a people as numerous as the sand which is on the edge of the sea in multitude, and [with] horses and chariots very numerous.” |
| (0.25) | (Jos 9:16) | 1 tn Heb “At the end of three days, after they made the treaty with them, they heard that they were neighbors to them and in their midst they were living.” |
| (0.25) | (Jos 2:14) | 2 tn Heb “Our lives in return for you to die.” If the lives of Rahab’s family are not spared, then the spies will pay for the broken vow with their own lives. |
| (0.25) | (Jos 1:6) | 1 tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers. |
| (0.25) | (Deu 32:13) | 5 sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.” |
| (0.25) | (Deu 22:30) | 3 sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her. |
| (0.25) | (Deu 11:6) | 1 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35). |
| (0.25) | (Num 31:50) | 2 sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared. |
| (0.25) | (Num 25:2) | 1 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual. |
| (0.25) | (Num 24:1) | 5 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle. |
| (0.25) | (Num 23:21) | 2 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them. |
| (0.25) | (Num 23:3) | 4 sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples. |
| (0.25) | (Num 18:24) | 1 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion—“I have decided to give.” |
| (0.25) | (Num 17:12) | 1 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die—it was certain (see GKC 312-13 §106.n). |
| (0.25) | (Num 16:30) | 3 tn The word is “life” or “lifetime”; it certainly means their lives—they themselves. But the presence of this word suggests more. It is an accusative specifying the state of the subject—they will go down alive to Sheol. |
| (0.25) | (Num 16:24) | 1 tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative—“go up yourselves”) from their tents, meaning, move away from them. |
| (0.25) | (Num 11:25) | 4 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (veloʾ yasafu). It was a one-time spiritual experience associated with their installation. |
| (0.25) | (Num 3:32) | 2 tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomerey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place. |
| (0.25) | (Num 3:8) | 1 tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve. |
