Bilangan 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ¹  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Bilangan 23:23

23:23 For there is no spell against ²  Jacob,

nor is there any divination against Israel.

At this time ³  it must be said ⁴  of Jacob

and of Israel, ‘Look at ⁵  what God has done!’

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ⁶  You must indeed ⁷  give them possession of an inheritance among their father’s relatives, and you must transfer ⁸  the inheritance of their father to them.

Bilangan 30:2

30:2 If a man ⁹  makes a vow ¹⁰  to the Lord or takes an oath ¹¹  of binding obligation on himself, ¹²  he must not break his word, but must do whatever he has promised. ¹³ 

Bilangan 35:16

35:16 “But if he hits someone with an iron tool so that he dies, ¹⁴  he is a murderer. The murderer must surely be put to death.

[16:15]  ¹ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[23:23]  ² tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ³ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁴ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ⁵ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[27:7]  ⁶ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁷ 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]  ⁸ 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.”

[30:2]  ⁹ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ¹⁰ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ¹¹ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ¹² tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ¹³ tn Heb “according to all that goes out of his mouth.”

[35:16]  ¹⁴ tn the verb is the preterite of “die.” The sentence has :“if…he strikes him and he dies.” The vav (ו) consecutive is showing the natural result of the blow.