Bilangan 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, ¹  and his sons. They were responsible for the needs ²  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 9:10

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.

Bilangan 9:21

9:21 And when ⁵  the cloud remained only ⁶  from evening until morning, when the cloud was taken up ⁷  the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled.

Bilangan 11:25

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ⁸  and put it on the seventy elders. When the Spirit rested on them, ⁹  they prophesied, ¹⁰  but did not do so again. ¹¹ 

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ¹²  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ¹³  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ¹⁴  the inhabitants of the land.

[3:38]  ¹ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ² tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

[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.

[9:21]  ⁵ tn The construction is the same in the preceding verse.

[9:21]  ⁶ tn “Only” is supplied to reflect the contrast between the two verses.

[9:21]  ⁷ tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”

[11:25]  ⁸ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁹ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ¹⁰ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ¹¹ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[16:3]  ¹² tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[32:17]  ¹³ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ¹⁴ tn Heb “from before.”