Bilangan 7:2

7:2 Then the leaders of Israel, the heads of their clans, ¹  made an offering. They were the leaders of the tribes; they were the ones who had been supervising ²  the numbering.

Bilangan 7:10

The Time of Presentation

7:10 The leaders offered ³  gifts ⁴  for ⁵  the dedication ⁶  of the altar when it was anointed. ⁷  And the leaders presented ⁸  their offering before the altar.

Bilangan 10:3-4

10:3 When ⁹  they blow ¹⁰  them both, all the community must come ¹¹  to you to the entrance of the tent of meeting.

10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. ¹² 

Bilangan 12:5

12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

Bilangan 12:7

12:7 My servant ¹³  Moses is not like this; he is faithful ¹⁴  in all my house.

Bilangan 21:17

21:17 Then Israel sang ¹⁵  this song:

“Spring up, O well, sing to it!

Bilangan 22:13-14

22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, ¹⁶  for the Lord has refused to permit me to go ¹⁷  with you.” 22:14 So the princes of Moab departed ¹⁸  and went back to Balak and said, “Balaam refused to come with us.”

Bilangan 27:2

27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

[7:2]  ¹ tn Heb “the house of their fathers.”

[7:2]  ² tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

[7:10]  ³ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ⁴ tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ⁵ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ⁶ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ⁷ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ⁸ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[10:3]  ⁹ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ¹⁰ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ¹¹ tn Heb “the assembly shall assemble themselves.”

[10:4]  ¹² tn Heb “they shall assemble themselves.”

[12:7]  ¹³ sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

[12:7]  ¹⁴ tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

[21:17]  ¹⁵ 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.

[22:13]  ¹⁶ tc The LXX adds “to your lord.”

[22:13]  ¹⁷ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

[22:14]  ¹⁸ tn Heb “rose up.”