Bilangan 15:35

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ¹  him with stones outside the camp.”

Bilangan 16:17

16:17 And each of you ²  take his censer, put ³  incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.”

Bilangan 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 22:35

22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak ⁴  the word that I will speak to you.” ⁵  So Balaam went with the princes of Balak.

Bilangan 23:13

23:13 Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ⁶  You must indeed ⁷  give them possession of an inheritance among their father’s relatives, and you must transfer ⁸  the inheritance of their father to them.

Bilangan 30:4

30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, ⁹  then all her vows will stand, ¹⁰  and every obligation to which she has pledged herself will stand.

Bilangan 32:9

32:9 When ¹¹  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ¹²  the land that the Lord had given ¹³  them.

Bilangan 35:16

35:16 “But if he hits someone with an iron tool so that he dies, ¹⁴  he is a murderer. The murderer must surely be put to death.

[15:35]  ¹ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[16:17]  ² tn Heb “and take, a man, his censer.”

[16:17]  ³ tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.

[22:35]  ⁴ tn The imperfect tense here can be given the nuance of permission.

[22:35]  ⁵ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[27:7]  ⁶ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁷ tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ⁸ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[30:4]  ⁹ tn The intent of this expression is that he does not object to the vow.

[30:4]  ¹⁰ tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).

[32:9]  ¹¹ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ¹² tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ¹³ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[35:16]  ¹⁴ tn the verb is the preterite of “die.” The sentence has :“if…he strikes him and he dies.” The vav (ו) consecutive is showing the natural result of the blow.