Bilangan 9:18

9:18 At the commandment ¹  of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as ²  the cloud remained settled over the tabernacle they would camp.

Bilangan 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ³  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them.

Bilangan 11:29

11:29 Moses said to him, “Are you jealous for me? ⁴  I wish that ⁵  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Bilangan 21:2

21:2 So Israel made a vow ⁶  to the Lord and said, “If you will indeed deliver ⁷  this people into our ⁸  hand, then we will utterly destroy ⁹  their cities.”

Bilangan 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ¹⁰ 

[9:18]  ¹ tn Heb “at the mouth of” (so also in vv. 20, 23).

[9:18]  ² tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”

[10:33]  ³ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[11:29]  ⁴ 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?

[11:29]  ⁵ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[21:2]  ⁶ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ⁷ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ⁸ tn Heb “my.”

[21:2]  ⁹ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[22:31]  ¹⁰ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.