Bilangan 3:31

3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, ¹  the curtain, and all their service. ² 

Bilangan 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, ³  and his sons. They were responsible for the needs ⁴  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 5:15

5:15 then ⁵  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, ⁶  a grain offering for remembering, ⁷  for bringing ⁸  iniquity to remembrance.

Bilangan 6:21

6:21 “This is the law ⁹  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ¹⁰  Thus he must fulfill ¹¹  his vow that he makes, according to the law of his separation.”

Bilangan 11:8

11:8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil. ¹² 

Bilangan 13:23

13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff ¹³  between two men, as well as some of the pomegranates and the figs.

Bilangan 17:10

The Memorial

17:10 The Lord said to Moses, “Bring Aaron’s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end ¹⁴  before me, that they will not die.” ¹⁵ 

Bilangan 18:23

18:23 But the Levites must perform the service ¹⁶  of the tent of meeting, and they must bear their iniquity. ¹⁷  It will be a perpetual ordinance throughout your generations that among the Israelites the Levites ¹⁸  have no inheritance. ¹⁹ 

Bilangan 18:26

18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up ²⁰  from it as a raised offering to the Lord a tenth of the tithe.

Bilangan 21:5

21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we ²¹  detest this worthless ²²  food.”

Bilangan 22:22

God Opposes Balaam

22:22 Then God’s anger was kindled ²³  because he went, and the angel of the Lord stood in the road to oppose ²⁴  him. Now he was riding on his donkey and his two servants were with him.

Bilangan 28:26

Firstfruits

28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.

Bilangan 29:12

The Feast of Temporary Shelters

29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days.

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ²⁵  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ²⁶  the inhabitants of the land.

Bilangan 35:15

35:15 These six towns will be places of refuge for the Israelites, and for the foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there.

[3:31]  ¹ tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”

[3:31]  ² tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[3:38]  ³ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ⁴ tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

[5:15]  ⁵ tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

[5:15]  ⁶ tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

[5:15]  ⁷ tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

[5:15]  ⁸ tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

[6:21]  ⁹ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ¹⁰ tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ¹¹ tn Heb “according to the vow that he vows, so he must do.”

[11:8]  ¹² tn Heb “And its taste was like the taste of fresh olive oil.”

[13:23]  ¹³ tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

[17:10]  ¹⁴ tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).

[17:10]  ¹⁵ tn This is another final imperfect in a purpose clause.

[18:23]  ¹⁶ tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”

[18:23]  ¹⁷ sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.

[18:23]  ¹⁸ tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.

[18:23]  ¹⁹ tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.

[18:26]  ²⁰ tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”

[21:5]  ²¹ tn Heb “our souls.”

[21:5]  ²² tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

[22:22]  ²³ sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.

[22:22]  ²⁴ tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).

[32:17]  ²⁵ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ²⁶ tn Heb “from before.”