Bilangan 9:8-11

9:8 So Moses said to them, “Remain ¹  here and I will hear ²  what the Lord will command concerning you.”

9:9 The Lord spoke to Moses: 9:10 “Tell the Israelites, ‘If any ³  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ⁴  observe the Passover to the Lord. 9:11 They may observe it on the fourteenth day of the second month ⁵  at twilight; they are to eat it with bread made without yeast and with bitter herbs.

Bilangan 15:34-35

15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ⁶  him with stones outside the camp.”

Bilangan 27:5-11

27:5 So Moses brought their case before the Lord. 27:6 The Lord said to Moses: 27:7 “The daughters of Zelophehad have a valid claim. ⁷  You must indeed ⁸  give them possession of an inheritance among their father’s relatives, and you must transfer ⁹  the inheritance of their father to them. 27:8 And you must tell the Israelites, ‘If a man dies ¹⁰  and has no son, then you must transfer his inheritance to his daughter; 27:9 and if he has no daughter, then you are to give his inheritance to his brothers; 27:10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ¹¹  as the Lord commanded Moses.’”

[9:8]  ¹ tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.

[9:8]  ² tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”

[9:10]  ³ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

[9:10]  ⁴ tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

[9:11]  ⁵ sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.

[15:35]  ⁶ 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.

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

[27:7]  ⁸ 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]  ⁹ 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.”

[27:8]  ¹⁰ tn Heb “a man, if he dies.”

[27:11]  ¹¹ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.