Bilangan 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

Bilangan 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ¹  takes a special vow, ²  to take a vow ³  as a Nazirite, ⁴  to separate ⁵  himself to the Lord,

Bilangan 8:2

8:2 “Speak to Aaron and tell him, ‘When you set up ⁶  the lamps, the seven lamps are to give light ⁷  in front of the lampstand.’”

Bilangan 15:2

15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, ⁸  which I am giving you, ⁹ 

Bilangan 15:18

15:18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you ¹⁰ 

Bilangan 28:2-3

28:2 “Command the Israelites: ¹¹  ‘With regard to my offering, ¹²  be sure to offer ¹³  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ¹⁴  28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ¹⁵  burnt offering.

Bilangan 33:51

33:51 “Speak to the Israelites and tell them, ‘When you have crossed the Jordan into the land of Canaan,

Bilangan 35:10

35:10 “Speak to the Israelites and tell them, ‘When you cross over the Jordan River ¹⁶  into the land of Canaan,

[6:2]  ¹ tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.

[6:2]  ² tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”

[6:2]  ³ tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.

[6:2]  ⁴ tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the Lord and show signs of separation from the world. Samuel was to be a Nazirite, as the fragment of the text from Qumran confirms – “he will be a נָזִיר (nazir) forever” (1 Sam 1:22).

[6:2]  ⁵ tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.”

[8:2]  ⁶ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ⁷ tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[15:2]  ⁸ tn Heb “the land of your habitations.”

[15:2]  ⁹ tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.

[15:18]  ¹⁰ tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.

[28:2]  ¹¹ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ¹² tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ¹³ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ¹⁴ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[28:3]  ¹⁵ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.

[35:10]  ¹⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.