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Discovery Box| (0.22) | (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. |
| (0.22) | (Num 32:13) | 2 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.” |
| (0.22) | (Num 31:18) | 3 sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story. |
| (0.22) | (Num 31:12) | 1 sn This is the area of the rift valley basin to the north of the Dead Sea and east of the Jordan. See the note at Num 21:1. |
| (0.22) | (Num 27:21) | 3 sn The new leader would not have the privilege that Moses had in speaking to God face-to-face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim. |
| (0.22) | (Num 27:13) | 3 tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons. |
| (0.22) | (Num 27:3) | 1 tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession. |
| (0.22) | (Num 26:63) | 1 sn This is the area of the rift valley basin to the north of the Dead Sea and east of the Jordan. See the note at Num 21:1. |
| (0.22) | (Num 26:59) | 1 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive. |
| (0.22) | (Num 25:11) | 1 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions. |
| (0.22) | (Num 25:12) | 2 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hineni) before the participle נֹתֵן (noten)—“here I am giving,” or “I am about to give.” |
| (0.22) | (Num 25:6) | 1 tn The verse begins with the deictic particle וְהִנֵּה (vehinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader. |
| (0.22) | (Num 25:3) | 1 tn The verb is “yoked” to Baal Peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god. |
| (0.22) | (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. |
| (0.22) | (Num 24:4) | 1 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance. |
| (0.22) | (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. |
| (0.22) | (Num 24:1) | 4 tn The word נְחָשִׁים (nekhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things because they are not going to work. God has overruled them. |
| (0.22) | (Num 23:22) | 2 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89; 132). |
| (0.22) | (Num 23:12) | 3 tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative. |
| (0.22) | (Num 22:17) | 1 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (ʾakhabbedekha). The great honor could have been wealth, prestige, or position. |
