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 3:38

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, ²  and his sons. They were responsible for the needs ³  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 6:19

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ⁴ 

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 ⁵  and put it on the seventy elders. When the Spirit rested on them, ⁶  they prophesied, ⁷  but did not do so again. ⁸ 

Bilangan 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ⁹  Their protection ¹⁰  has turned aside from them, but the Lord is with us. Do not fear them!”

Bilangan 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ¹¹  to approach him; the person he has chosen he will cause to approach him.

Bilangan 16:46

16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”

Bilangan 20:8

20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak ¹²  to the rock before their eyes. It will pour forth ¹³  its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”

Bilangan 29:39

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”

Bilangan 30:5

30:5 But if her father overrules her when he hears ¹⁴  about it, then none ¹⁵  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ¹⁶  her from it, because her father overruled her.

Bilangan 31:47

31:47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.

Bilangan 36:1

Women and Land Inheritance

36:1 Then the heads of the family groups ¹⁷  of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses ¹⁸  and the leaders who were the heads of the Israelite families. ¹⁹ 

[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.

[3:38]  ² 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]  ³ 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.

[6:19]  ⁴ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

[11:25]  ⁵ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[14:9]  ⁹ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ¹⁰ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[16:5]  ¹¹ tn Heb “him.”

[20:8]  ¹² tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

[20:8]  ¹³ tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

[30:5]  ¹⁴ 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]  ¹⁵ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ¹⁶ 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.

[36:1]  ¹⁷ tn The expression is “the heads of the fathers by the family of the Gileadites.”

[36:1]  ¹⁸ tn The Greek and the Syriac add “and before Eleazar the priest.”

[36:1]  ¹⁹ tn Heb “heads of the fathers.”