Bilangan 3:25

3:25 And ¹  the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting,

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, ²  the curtain, and all their service. ³ 

Bilangan 11:12

11:12 Did I conceive this entire people? ⁴  Did I give birth to ⁵  them, that you should say to me, ‘Carry them in your arms, as a foster father ⁶  bears a nursing child,’ to the land which you swore to their fathers?

Bilangan 11:18

11:18 “And say to the people, ‘Sanctify yourselves ⁷  for tomorrow, and you will eat meat, for you have wept in the hearing ⁸  of the Lord, saying, “Who will give us meat to eat, ⁹  for life ¹⁰  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat.

Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹¹  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Bilangan 13:23

13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff ¹²  between two men, as well as some of the pomegranates and the figs.

Bilangan 14:24

14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants ¹³  will possess it.

Bilangan 16:13

16:13 Is it a small thing ¹⁴  that you have brought us up out of the land that flows with milk and honey, ¹⁵  to kill us in the wilderness? Now do you want to make yourself a prince ¹⁶  over us?

Bilangan 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

Bilangan 28:9

Weekly Offerings

28:9 “‘On the Sabbath day, you must offer ¹⁷  two unblemished lambs a year old, and two-tenths of an ephah ¹⁸  of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering.

Bilangan 29:6

29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

Bilangan 29:14

29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams,

Bilangan 30:5

30:5 But if her father overrules her when he hears ¹⁹  about it, then none ²⁰  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ²¹  her from it, because her father overruled her.

Bilangan 35:5

35:5 “You must measure ²²  from outside the wall of the town on the east 1,000 yards, ²³  and on the south side 1,000 yards, and on the west side 1,000 yards, and on the north side 1,000 yards, with the town in the middle. ²⁴  This territory must belong to them as grazing land for the towns.

Bilangan 35:15

35:15 These six towns will be places of refuge for the Israelites, and for the foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there.

[3:25]  ¹ tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.

[3:31]  ² 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]  ³ tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[11:12]  ⁴ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

[11:12]  ⁵ tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

[11:12]  ⁶ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

[11:18]  ⁷ 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]  ⁸ tn Heb “in the ears.”

[11:18]  ⁹ 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]  ¹⁰ 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.”

[12:14]  ¹¹ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[13:23]  ¹² tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

[14:24]  ¹³ tn Heb “seed.”

[16:13]  ¹⁴ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ¹⁵ tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

[16:13]  ¹⁶ tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

[28:9]  ¹⁷ tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.

[28:9]  ¹⁸ sn That is, about 4 quarts.

[30:5]  ¹⁹ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ²⁰ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ²¹ tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[35:5]  ²² tn The verb is the Qal perfect of מָדַד (madad, “to measure”). With its vav (ו) consecutive it carries the same instructional force as the imperfect.

[35:5]  ²³ tn Heb “two thousand cubits” (also three more times in this verse). This would be a distance of 3,000 feet or 1,000 yards (1,350 meters).

[35:5]  ²⁴ sn The precise nature of the layout described here is not altogether clear. V. 4 speaks of the distance from the wall as being 500 yards; v. 5, however, describes measurements of 1,000 yards. Various proposals have been made in order to harmonize vv. 4 and 5. P. J. Budd, Numbers (WBC), 376, makes the following suggestion: “It may be best to assume that the cubits of the Levitical pasture lands are cubit frontages of land – in other words on each side of the city there was a block of land with a frontage of two thousand cubits (v 5), and a depth of 1000 cubits (v 4).”