Discovery BoxNumbers 3:12
Context3:12 “Look, 1 I myself have taken the Levites from among the Israelites instead of 2 every firstborn who opens the womb among the Israelites. So the Levites belong to me,
Numbers 13:17
Context13:17 When Moses sent 3 them to investigate the land of Canaan, he told them, “Go up through the Negev, 4 and then go up into the hill country
Numbers 23:9
Context23:9 For from the top of the rocks I see them; 5
from the hills I watch them. 6
Indeed, a nation that lives alone,
and it will not be reckoned 7 among the nations.
Numbers 23:11
Context23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 8 you have only blessed them!” 9
Numbers 23:23
Context23:23 For there is no spell against 10 Jacob,
nor is there any divination against Israel.
At this time 11 it must be said 12 of Jacob
and of Israel, ‘Look at 13 what God has done!’
Numbers 27:12
Context27:12 14 Then the Lord said to Moses, “Go up this mountain of the Abarim range, 15 and see 16 the land I have given 17 to the Israelites.
[3:12] 1 tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the
[3:12] 2 tn Literally “in the place of.”
[13:17] 3 tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.
[13:17] 4 tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”
[23:9] 5 tn Heb “him,” but here it refers to the Israelites (Israel).
[23:9] 6 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
[23:9] 7 tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.
[23:11] 7 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
[23:11] 8 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.
[23:23] 9 tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.
[23:23] 10 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
[23:23] 11 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”
[23:23] 12 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
[27:12] 11 sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
[27:12] 12 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.
[27:12] 13 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
[27:12] 14 tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.
