Discovery BoxNumbers 14:19
Context14:19 Please forgive 1 the iniquity of this people according to your great loyal love, 2 just as you have forgiven this people from Egypt even until now.”
Numbers 14:1
Context14:1 3 Then all the community raised a loud cry, 4 and the people wept 5 that night.
Numbers 8:1-2
Context8:1 6 The Lord spoke to Moses: 8:2 “Speak to Aaron and tell him, ‘When you set up 7 the lamps, the seven lamps are to give light 8 in front of the lampstand.’”
Numbers 6:21
Context6:21 “This is the law 9 of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. 10 Thus he must fulfill 11 his vow that he makes, according to the law of his separation.”
Numbers 6:25
Context6:25 The Lord make his face to shine upon you,
and be gracious to you; 12
Numbers 6:1
Context6:1 13 Then the Lord spoke to Moses:
Amos 7:2
Context7:2 When they had completely consumed the earth’s vegetation, I said,
“Sovereign Lord, forgive Israel! 14
How can Jacob survive? 15
He is too weak!” 16
Luke 11:8
Context11:8 I tell you, even though the man inside 17 will not get up and give him anything because he is his friend, yet because of the first man’s 18 sheer persistence 19 he will get up and give him whatever he needs.
[14:19] 1 tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.
[14:19] 2 tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.
[14:1] 3 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[14:1] 4 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
[14:1] 5 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.
[8:1] 6 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
[8:2] 7 tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.
[8:2] 8 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).
[6:21] 9 tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.
[6:21] 10 tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”
[6:21] 11 tn Heb “according to the vow that he vows, so he must do.”
[6:25] 12 tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the
[6:1] 13 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
[7:2] 14 tn “Israel” is supplied in the translation for clarity.
[7:2] 15 tn Heb “stand” (so ASV, NAB, NASB, NRSV).
[11:8] 17 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 18 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 19 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
