Bilangan 3:9

3:9 You are to assign ¹  the Levites to Aaron and his sons; they will be assigned exclusively ²  to him out of all ³  the Israelites.

Bilangan 13:16

13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua. ⁴ 

Bilangan 14:6

14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments.

Bilangan 19:1

The Red Heifer Ritual

19:1 ⁵ The Lord spoke to Moses and Aaron:

Bilangan 21:17

21:17 Then Israel sang ⁶  this song:

“Spring up, O well, sing to it!

Bilangan 23:11

Balaam Relocates

23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary ⁷  you have only blessed them!” ⁸ 

Bilangan 32:12

32:12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’

Bilangan 34:11

34:11 The border will run down from Shepham to Riblah, on the east side of Ain, and the border will descend and reach the eastern side of the Sea of Chinnereth. ⁹ 

[3:9]  ¹ tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.

[3:9]  ² tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.

[3:9]  ³ tn The Hebrew text simply has the preposition, “from the Israelites.”

[13:16]  ⁴ sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua.

[19:1]  ⁵ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[21:17]  ⁶ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

[23:11]  ⁷ tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.

[23:11]  ⁸ tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.

[34:11]  ⁹ tn Or “the Sea of Galilee” (so NLT); NCV, TEV, CEV “Lake Galilee.”

[34:11]  sn The word means “harp.” The lake (or sea) of Galilee was so named because it is shaped somewhat like a harp.