Discovery Box| (0.111354225) | (Lev 23:24) |
1 tn Heb “a memorial of loud blasts.” Although the term for “horn” does not occur here, allowing for the possibility that vocal “shouts” of acclamation are envisioned (see P. J. Budd, Leviticus [NCBC], 325), the “blast” of the shofar (a trumpet made from a ram’s “horn”) is most likely what is intended. On this occasion, the loud blasts on the horn announced the coming of the new year on the first day of the seventh month (see the explanations in J. E. Hartley, Leviticus [WBC], 387, and B. A. Levine, Leviticus [JPSTC], 160). |
| (0.111354225) | (Num 3:28) |
1 tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work. |
| (0.111354225) | (Num 7:89) |
2 tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT. |
| (0.111354225) | (Num 11:4) |
2 tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.” |
| (0.111354225) | (Num 11:5) |
3 tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the |
| (0.111354225) | (Num 12:1) |
2 sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the |
| (0.111354225) | (Num 12:3) |
1 tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63. |
| (0.111354225) | (Num 14:1) |
1 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. Kir+Heres&tab=notes" ver="">1-10), the threat of divine punishment (vv. Kir+Heres&tab=notes" ver="">11-38), and the defeat of the Israelites (vv. Kir+Heres&tab=notes" ver="">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. |
| (0.111354225) | (Num 14:8) |
1 tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3). |
| (0.111354225) | (Num 15:32) |
2 sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent. |
| (0.111354225) | (Num 16:13) |
3 tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB). |
| (0.111354225) | (Num 19:6) |
2 sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256). |
| (0.111354225) | (Num 23:21) |
4 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the |
| (0.111354225) | (Num 32:11) |
2 tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve. |
| (0.111354225) | (Num 35:5) |
3 sn The precise nature of the layout described here is not altogether clear. V. Kir+Heres&tab=notes" ver="">4 speaks of the distance from the wall as being 500 yards; v. Kir+Heres&tab=notes" ver="">5, however, describes measurements of 1,000 yards. Various proposals have been made in order to harmonize vv. Kir+Heres&tab=notes" ver="">4 and 5. P. J. Budd, Numbers (WBC), 376, makes the following suggestion: “It may be best to assume that the cubits of the Levitical pasture lands are cubit frontages of land – in other words on each side of the city there was a block of land with a frontage of two thousand cubits (v Kir+Heres&tab=notes" ver="">5), and a depth of 1000 cubits (v Kir+Heres&tab=notes" ver="">4).” |
| (0.111354225) | (Deu 1:40) |
2 tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba. |
| (0.111354225) | (Deu 4:20) |
1 tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty. |
| (0.111354225) | (Deu 4:34) |
1 tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. Kir+Heres&tab=notes" ver="">35, where this theme is expressed). |
| (0.111354225) | (Deu 5:11) |
1 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep. |
| (0.111354225) | (Deu 9:5) |
1 tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the |
