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Discovery Box| (0.43) | (1Sa 14:12) | 2 tn The perfect verbal form is used rhetorically here to express Jonathan’s certitude. As far as he is concerned, the victory is as good as won and can be described as such. |
| (0.43) | (1Sa 2:29) | 2 tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation. |
| (0.43) | (Jdg 2:19) | 2 tn The verb שׁוּב (shuv, “to return; to turn”) is sometimes translated “turn back” here, but it is probably used in an adverbial sense, indicating that the main action (“act wickedly”) is being repeated. |
| (0.43) | (Deu 32:41) | 1 tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about. |
| (0.43) | (Deu 14:5) | 4 tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”). |
| (0.43) | (Deu 5:14) | 1 tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hasheviʿi) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”). |
| (0.43) | (Num 36:8) | 1 tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess—[each] man the inheritance of his fathers.” |
| (0.43) | (Num 30:5) | 1 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal. |
| (0.43) | (Num 30:4) | 2 tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence). |
| (0.43) | (Num 24:14) | 1 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.” |
| (0.43) | (Num 24:3) | 2 tn The word נְאֻם (neʾum) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific. |
| (0.43) | (Num 22:38) | 1 tn The verb is אוּכַל (ʾukhal) in a question—“am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?” |
| (0.43) | (Num 19:17) | 4 tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water. |
| (0.43) | (Num 18:29) | 1 tn The construction is “every raised offering of the Lord”; the genitive here is probably to be taken as a genitive of worth—the offering that is due the Lord. |
| (0.43) | (Num 14:36) | 1 tn The verb is the Hiphil infinitive construct with a ל (lamed) preposition from the root יָצָא (yatsaʾ, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur. |
| (0.43) | (Num 15:2) | 2 tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel. |
| (0.43) | (Num 14:27) | 1 tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis. |
| (0.43) | (Num 14:17) | 1 tc The form in the text is אֲדֹנָי (ʾadonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God. |
| (0.43) | (Num 6:9) | 3 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath. |
| (0.43) | (Num 5:20) | 3 tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said. |
