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Discovery Box| (0.22) | (Num 14:9) | 2 tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here. |
| (0.22) | (Num 13:30) | 1 tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (ʿaloh naʿaleh, “let us go up”) with the sense of certainty and immediacy. |
| (0.22) | (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. |
| (0.22) | (Num 13:24) | 2 tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry. |
| (0.22) | (Num 12:10) | 2 tn The particle הִנֵּה (hinneh, “look, behold”) calls for or directs attention. Here it shifts the audience’s focus from the Lord leaving to Miriam’s condition. |
| (0.22) | (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.” |
| (0.22) | (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. |
| (0.22) | (Num 11:20) | 4 tn The use of the demonstrative pronoun here (“why is this we went out…”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?” |
| (0.22) | (Num 11:16) | 2 tn The “officials” (שֹׁטְרִים, shoterim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70. |
| (0.22) | (Num 11:15) | 2 tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance. |
| (0.22) | (Num 11:15) | 1 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his. |
| (0.22) | (Num 11:1) | 3 tn Heb “it was evil in the ears of the Lord.” The word רַע (raʿ) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him. |
| (0.22) | (Num 10:28) | 2 tn The verb is the preterite with vav (ו) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it. |
| (0.22) | (Num 10:2) | 1 tn The Hebrew text uses what is called the “ethical dative”—“make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative. |
| (0.22) | (Num 10:2) | 3 sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments. |
| (0.22) | (Num 9:15) | 6 tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time—something that used to happen, or would happen. |
| (0.22) | (Num 9:20) | 1 tn The sentence uses וְיֵשׁ (veyesh) followed by a noun clause introduced with אֲשֶׁר (ʾasher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….” |
| (0.22) | (Num 9:14) | 5 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….” |
| (0.22) | (Num 9:14) | 3 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation. |
| (0.22) | (Num 9:13) | 3 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11, ” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seems to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views. |
