Bilangan 1:50

1:50 But appoint ¹  the Levites over the tabernacle of the testimony, ²  over all its furnishings and over everything in it. They must carry ³  the tabernacle and all its furnishings; and they ⁴  must attend to it and camp around it. ⁵ 

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, ⁶  the curtain, and all their service. ⁷ 

Bilangan 5:19

5:19 Then the priest will put the woman under oath and say to the her, “If no other ⁸  man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. ⁹ 

Bilangan 11:18

11:18 “And say to the people, ‘Sanctify yourselves ¹⁰  for tomorrow, and you will eat meat, for you have wept in the hearing ¹¹  of the Lord, saying, “Who will give us meat to eat, ¹²  for life ¹³  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat.

Bilangan 14:36

14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing ¹⁴  an evil report about the land,

Bilangan 15:15

15:15 One statute must apply ¹⁵  to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent ¹⁶  statute for your future generations. You and the resident foreigner will be alike ¹⁷  before the Lord.

Bilangan 16:47

16:47 So Aaron did ¹⁸  as Moses commanded ¹⁹  and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.

Bilangan 22:6

22:6 So ²⁰  now, please come and curse this nation ²¹  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ²²  and drive them out of the land. For I know that whoever you bless is blessed, ²³  and whoever you curse is cursed.”

Bilangan 27:14

27:14 For ²⁴  in the wilderness of Zin when the community rebelled against me, you ²⁵  rebelled against my command ²⁶  to show me as holy ²⁷  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 31:19

Purification After Battle

31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day.

Bilangan 35:6

35:6 Now from these towns that you will give to the Levites you must select six towns of refuge to which a person who has killed someone may flee. ²⁸  And you must give them forty-two other towns.

Bilangan 35:8

35:8 The towns you will give must be from the possession of the Israelites. From the larger tribes you must give more; and from the smaller tribes fewer. Each must contribute some of its own towns to the Levites in proportion to the inheritance allocated to each.

[1:50]  ¹ tn The same verb translated “number” (פָּקַד, paqad) is now used to mean “appoint” (הַפְקֵד, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites’ appointment, see M. Gertner, “The Masorah and the Levites,” VT 10 (1960): 252.

[1:50]  ² tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the Lord was given this name because it was here that the tablets of the Law were kept. The whole shrine was therefore a reminder (הָעֵדוּת, a “warning sign” or “testimony”) of the stipulations of the covenant. For the ancient Near Eastern customs of storing the code in the sanctuaries, see M. G. Kline, Treaty of the Great King, 14-19, and idem, The Structure of Biblical Authority, 35-36. Other items were in the ark in the beginning, but by the days of Solomon only the tablets were there (1 Kgs 8:9).

[1:50]  ³ tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task.

[1:50]  ⁴ tn The addition of the pronoun before the verb is emphatic – they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.

[1:50]  ⁵ tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.

[3:31]  ⁶ 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]  ⁷ tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[5:19]  ⁸ tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

[5:19]  ⁹ sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.

[11:18]  ¹⁰ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

[11:18]  ¹¹ tn Heb “in the ears.”

[11:18]  ¹² tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

[11:18]  ¹³ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

[14:36]  ¹⁴ tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

[15:15]  ¹⁵ tn The word “apply” is supplied in the translation.

[15:15]  ¹⁶ tn Or “a statute forever.”

[15:15]  ¹⁷ tn Heb “as you, as [so] the alien.”

[16:47]  ¹⁸ tn Heb “took.”

[16:47]  ¹⁹ tn Or “had spoken” (NASB); NRSV “had ordered.”

[22:6]  ²⁰ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ²¹ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ²² tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ²³ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[27:14]  ²⁴ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ²⁵ tn The verb is the second masculine plural form.

[27:14]  ²⁶ tn Heb “mouth.”

[27:14]  ²⁷ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[35:6]  ²⁸ tn The “manslayer” is the verb “to kill” in a participial form, providing the subject of the clause. The verb means “to kill”; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: “to flee there the manslayer,” means “so that the manslayer may flee there.”