Discovery Box| (0.20) | (Jos 1:2) | 3 tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.” |
| (0.20) | (Deu 12:1) | 2 tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear. |
| (0.20) | (Deu 7:1) | 2 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse). |
| (0.20) | (Deu 6:4) | 1 sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shemaʿ, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38). |
| (0.20) | (Deu 4:48) | 1 tn The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47-49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences. |
| (0.20) | (Deu 4:8) | 2 tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzot), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah. |
| (0.20) | (Num 27:18) | 2 sn The word “spirit” probably refers to the Holy Spirit. This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.” |
| (0.20) | (Num 23:25) | 2 tn The same construction now works with “nor bless them at all.” The two together form a merism—“don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either. |
| (0.20) | (Num 23:25) | 1 tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother. |
| (0.20) | (Num 18:32) | 1 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253). |
| (0.20) | (Num 15:22) | 1 sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection. |
| (0.20) | (Num 14:10) | 3 sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient. |
| (0.20) | (Num 14:1) | 3 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26. |
| (0.20) | (Num 11:5) | 1 sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the Lord from the suffering in bondage that God heard and answered. And now, shortly after being set free, their memory of Egypt is for things they do not now have. It is also somewhat unlikely that they as slaves had such abundant foods in Egypt. |
| (0.20) | (Num 8:21) | 1 tn The verb is the Hitpael of חָטָּא (khattaʾ). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially. |
| (0.20) | (Num 8:14) | 1 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession. |
| (0.20) | (Num 8:6) | 1 tn The Piel of טָהֵר (taher) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all. |
| (0.20) | (Num 6:20) | 1 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest—his priest’s due (or “raised/heave offering”). |
| (0.20) | (Num 6:5) | 1 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography. |
| (0.20) | (Num 1:50) | 4 tn The addition of the pronoun before the verb is emphatic—they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine. |
