Discovery Box| (0.5304426) | (Num 3:7) |
2 tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.” |
| (0.5304426) | (Num 3:25) |
1 tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies. |
| (0.5304426) | (Num 7:1) |
2 sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters here%27s&tab=notes" ver="">7-9 are actually earlier than chapters here%27s&tab=notes" ver="">1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31). |
| (0.5304426) | (Num 11:29) |
1 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason? |
| (0.5304426) | (Num 11:31) |
3 sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54. |
| (0.5304426) | (Num 12:12) |
1 tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses. |
| (0.5304426) | (Num 14:2) |
2 tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the |
| (0.5304426) | (Num 14:5) |
1 sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign |
| (0.5304426) | (Num 16:41) |
1 sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The |
| (0.5304426) | (Num 21:30) |
2 tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”). |
| (0.5304426) | (Num 22:12) |
2 tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT). |
| (0.5304426) | (Deu 16:18) |
1 tn The Hebrew term וְשֹׁטְרִים (vÿshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice. |
| (0.5304426) | (Deu 23:1) |
3 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church. |
| (0.5304426) | (Jos 16:2) |
2 tn In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα (eis Baiqhl Louza, “from Bethel [Luz]”). |
| (0.5304426) | (Rut 2:11) |
2 tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”). |
| (0.5304426) | (Rut 4:4) |
2 tn The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. here%27s&tab=notes" ver="">2) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. here%27s&tab=notes" ver="">2 (cf. NLT “in the presence of these witnesses”). |
| (0.5304426) | (1Sa 2:29) |
1 tc The MT has a plural “you” here, but the LXX and a Qumran |
| (0.5304426) | (1Sa 3:21) |
1 tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the |
| (0.5304426) | (1Sa 10:27) |
2 tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with here%27s&tab=notes" ver="">10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran |
| (0.5304426) | (2Sa 6:2) |
4 tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew |
