Discovery Box| (0.45962339130435) | (Num 14:28) |
3 sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis). |
| (0.45962339130435) | (Num 16:3) |
1 tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing. |
| (0.45962339130435) | (Num 19:13) |
1 sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on. |
| (0.45962339130435) | (Num 22:8) |
1 tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the |
| (0.45962339130435) | (Num 23:1) |
1 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. he%27s&tab=notes" ver="">1-10), the relocation (vv. he%27s&tab=notes" ver="">11-17), the second prophecy (vv. he%27s&tab=notes" ver="">18-24), and a further location (vv. he%27s&tab=notes" ver="">25-30). |
| (0.45962339130435) | (Num 23:7) |
4 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them. |
| (0.45962339130435) | (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. |
| (0.45962339130435) | (Num 24:6) |
3 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298). |
| (0.45962339130435) | (Num 25:15) |
2 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8). |
| (0.45962339130435) | (Deu 4:37) |
1 tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9. |
| (0.45962339130435) | (Deu 6:4) |
1 sn Verses he%27s&tab=notes" ver="">4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “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). |
| (0.45962339130435) | (Deu 11:3) |
2 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. he%27s&tab=notes" ver="">2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context. |
| (0.45962339130435) | (Deu 11:14) |
1 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. he%27s&tab=notes" ver="">13) to the promise and make it clear that the Lord is speaking the words of vv. he%27s&tab=notes" ver="">14-15. |
| (0.45962339130435) | (Deu 19:10) |
1 tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b). |
| (0.45962339130435) | (Deu 23:5) |
1 tn Heb “the |
| (0.45962339130435) | (Deu 26:2) |
2 sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. he%27s&tab=notes" ver="">14. |
| (0.45962339130435) | (Deu 31:23) |
2 tc The LXX reads, “as the |
| (0.45962339130435) | (Deu 32:10) |
5 tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16. |
| (0.45962339130435) | (Jdg 5:17) |
2 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262. |
| (0.45962339130435) | (Jdg 8:2) |
2 sn Ephraim’s leftover grapes are better quality than Abiezer’s harvest. Gideon employs an agricultural metaphor. He argues that Ephraim’s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon’s family. |
