Bilangan 31:15

31:15 Moses said to them, “Have you allowed all the women to live? ¹ 

Bilangan 16:48

16:48 He stood between the dead and the living, and the plague was stopped.

Bilangan 24:23

24:23 Then he uttered this oracle:

“O, who will survive when God does this! ² 

Bilangan 14:21

14:21 But truly, as I live, ³  all the earth will be filled with the glory of the Lord.

Bilangan 14:38

14:38 But Joshua son of Nun and Caleb son of Jephunneh, who were among ⁴  the men who went to investigate the land, lived.

Bilangan 31:18

31:18 But all the young women ⁵  who have not had sexual intercourse with a man ⁶  will be yours. ⁷ 

Bilangan 16:33

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community.

Bilangan 14:28

14:28 Say to them, ‘As I live, ⁸  says ⁹  the Lord, I will surely do to you just what you have spoken in my hearing. ¹⁰ 

Bilangan 21:8-9

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ¹¹  at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. ¹² 

Bilangan 22:33

22:33 The donkey saw me and turned from me these three times. If ¹³  she had not turned from me, I would have killed you but saved her alive.”

Bilangan 16:30

16:30 But if the Lord does something entirely new, ¹⁴  and the earth opens its mouth and swallows them up ¹⁵  along with all that they have, and they ¹⁶  go down alive to the grave, ¹⁷  then you will know that these men have despised the Lord!”

Bilangan 4:19

4:19 but in order that they will live ¹⁸  and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint ¹⁹  each man ²⁰  to his service and his responsibility.

Bilangan 22:30

22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted ²¹  to treat you this way?” ²²  And he said, “No.”

Bilangan 19:17

19:17 “‘For a ceremonially unclean person you must take ²³  some of the ashes of the heifer ²⁴  burnt for purification from sin and pour ²⁵  fresh running ²⁶  water over them in a vessel.

Bilangan 27:16

27:16 “Let the Lord, the God of the spirits of all humankind, ²⁷  appoint ²⁸  a man over the community,

Bilangan 14:20

14:20 Then the Lord said, “I have forgiven them as you asked. ²⁹ 

Bilangan 27:6

27:6 The Lord said to Moses:

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ³⁰  and said, “O God, the God of the spirits of all people, ³¹  will you be angry with the whole community when only one man sins?” ³² 

Bilangan 23:9

23:9 For from the top of the rocks I see them; ³³ 

from the hills I watch them. ³⁴ 

Indeed, a nation that lives alone,

and it will not be reckoned ³⁵  among the nations.

Bilangan 12:3

12:3 (Now the man Moses was very humble, ³⁶  more so than any man on the face of the earth.)

Bilangan 34:15

34:15 The two and a half tribes have received their inheritance on this side of the Jordan, east of Jericho, ³⁷  toward the sunrise.”

Bilangan 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ³⁸  takes a special vow, ³⁹  to take a vow ⁴⁰  as a Nazirite, ⁴¹  to separate ⁴²  himself to the Lord,

Bilangan 14:25

14:25 (Now the Amalekites and the Canaanites were living in the valleys.) ⁴³  Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”

Bilangan 15:13

15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord.

Bilangan 21:11

21:11 Then they traveled on from Oboth and camped at Iye Abarim, ⁴⁴  in the wilderness that is before Moab, on the eastern side. ⁴⁵ 

Bilangan 24:7

24:7 He will pour the water out of his buckets, ⁴⁶ 

and their descendants will be like abundant ⁴⁷  water; ⁴⁸ 

their king will be greater than Agag, ⁴⁹ 

and their kingdom will be exalted.

Bilangan 35:3

35:3 Thus they will have towns in which to live, and their grazing lands will be for their cattle, for their possessions, and for all their animals.

Bilangan 3:4

3:4 Nadab and Abihu died ⁵⁰  before the Lord ⁵¹  when they offered ⁵²  strange ⁵³  fire ⁵⁴  before the Lord in the wilderness of Sinai, and they had no children. ⁵⁵  So Eleazar and Ithamar ministered as priests ⁵⁶  in the presence of ⁵⁷  Aaron their father.

Bilangan 6:3

6:3 he must separate ⁵⁸  himself from wine and strong drink, he must drink neither vinegar ⁵⁹  made from wine nor vinegar made from strong drink, nor may he drink any juice ⁶⁰  of grapes, nor eat fresh grapes or raisins. ⁶¹ 

Bilangan 15:29

15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Bilangan 21:35

21:35 So they defeated Og, ⁶²  his sons, and all his people, until there were no survivors, ⁶³  and they possessed his land.

Bilangan 26:64-65

26:64 But there was not a man among these who had been ⁶⁴  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai. 26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 1:50

1:50 But appoint ⁶⁵  the Levites over the tabernacle of the testimony, ⁶⁶  over all its furnishings and over everything in it. They must carry ⁶⁷  the tabernacle and all its furnishings; and they ⁶⁸  must attend to it and camp around it. ⁶⁹ 

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, ⁷⁰  and his sons. They were responsible for the needs ⁷¹  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 9:14

9:14 If a resident foreigner lives ⁷²  among you and wants to keep ⁷³  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ⁷⁴  the same ⁷⁵  statute for the resident foreigner ⁷⁶  and for the one who was born in the land.’”

Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ⁷⁷  me now these ten times, ⁷⁸  and have not obeyed me, ⁷⁹ 

Bilangan 14:36

14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing ⁸⁰  an evil report about the land,

Bilangan 15:15

15:15 One statute must apply ⁸¹  to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent ⁸²  statute for your future generations. You and the resident foreigner will be alike ⁸³  before the Lord.

Bilangan 18:15

18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ⁸⁴  and the firstborn males of unclean animals you must redeem.

Bilangan 19:10

19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.

Bilangan 33:55

33:55 But if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living.

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.

Bilangan 2:3

The Tribes on the East

2:3 “Now those who will be camping ⁸⁵  on the east, toward the sunrise, ⁸⁶  are the divisions ⁸⁷  of the camp of Judah under their standard. The leader of the people of Judah is ⁸⁸  Nahshon son of Amminadab.

[31:15]  ¹ tn The verb is the Piel perfect of the word חָיָה (khayah, “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive.

[24:23]  ² tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).

[14:21]  ³ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[14:38]  ⁴ tn The Hebrew text uses the preposition “from,” “some of” – “from those men.” The relative pronoun is added to make a smoother reading.

[31:18]  ⁵ tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.

[31:18]  ⁶ tn Heb “who have not known [a] man by lying with a man.”

[31:18]  ⁷ sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.

[14:28]  ⁸ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ⁹ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ¹⁰ tn Heb “in my ears.”

[14:28]  sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

[21:8]  ¹¹ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[21:9]  ¹² sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

[22:33]  ¹³ tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).

[16:30]  ¹⁴ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ¹⁵ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ¹⁶ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ¹⁷ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[4:19]  ¹⁸ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

[4:19]  ¹⁹ tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

[4:19]  ²⁰ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

[22:30]  ²¹ tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.

[22:30]  ²² tn Heb “to do thus to you.”

[19:17]  ²³ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

[19:17]  ²⁴ tn The word “heifer” is not in the Hebrew text, but it is implied.

[19:17]  ²⁵ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

[19:17]  ²⁶ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

[27:16]  ²⁷ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ²⁸ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[14:20]  ²⁹ tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

[16:22]  ³⁰ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ³¹ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ³² tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[23:9]  ³³ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ³⁴ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

[23:9]  ³⁵ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[12:3]  ³⁶ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[12:3]  tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.

[12:3]  sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).

[34:15]  ³⁷ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[6:2]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.”

[14:25]  ⁴³ sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.

[21:11]  ⁴⁴ sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.

[21:11]  ⁴⁵ tn Heb “the rising of the sun.”

[24:7]  ⁴⁶ tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.

[24:7]  ⁴⁷ tn Heb “many.”

[24:7]  ⁴⁸ sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.

[24:7]  ⁴⁹ sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.

[3:4]  ⁵⁰ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ⁵¹ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ⁵² tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ⁵³ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ⁵⁴ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  sn This event is narrated in Lev 10:1-7.

[3:4]  ⁵⁵ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ⁵⁶ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ⁵⁷ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[6:3]  ⁵⁸ tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the Lord meant separation from certain things in the world. The first will be wine and strong drink – barley beer (from Akkadian sikaru, a fermented beer). But the second word may be somewhat wider in its application than beer. The Nazirite, then, was to avoid all intoxicants as a sign of his commitment to the Lord. The restriction may have proved a hardship in the daily diet of the one taking the vow, but it spoke a protest to the corrupt religious and social world that used alcohol to excess.

[6:3]  ⁵⁹ tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.

[6:3]  ⁶⁰ tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.

[6:3]  ⁶¹ tn Heb “dried” (so KJV, ASV, NRSV).

[21:35]  ⁶² tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

[21:35]  ⁶³ tn Heb “no remnant.”

[26:64]  ⁶⁴ tn “who had been” is added to clarify the text.

[1:50]  ⁶⁵ tn The same verb translated “number” (פָּקַד, paqad) is now used to mean “appoint” (הַפְקֵד, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites’ appointment, see M. Gertner, “The Masorah and the Levites,” VT 10 (1960): 252.

[1:50]  ⁶⁶ tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the Lord was given this name because it was here that the tablets of the Law were kept. The whole shrine was therefore a reminder (הָעֵדוּת, a “warning sign” or “testimony”) of the stipulations of the covenant. For the ancient Near Eastern customs of storing the code in the sanctuaries, see M. G. Kline, Treaty of the Great King, 14-19, and idem, The Structure of Biblical Authority, 35-36. Other items were in the ark in the beginning, but by the days of Solomon only the tablets were there (1 Kgs 8:9).

[1:50]  ⁶⁷ tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task.

[1:50]  ⁶⁸ tn The addition of the pronoun before the verb is emphatic – they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.

[1:50]  ⁶⁹ tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.

[3:38]  ⁷⁰ 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]  ⁷¹ 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.

[9:14]  ⁷² tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

[9:14]  ⁷³ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

[9:14]  ⁷⁴ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

[9:14]  ⁷⁵ tn Or “you must have one statute.”

[9:14]  ⁷⁶ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

[14:22]  ⁷⁷ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ⁷⁸ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁷⁹ tn Heb “listened to my voice.”

[14:36]  ⁸⁰ tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

[15:15]  ⁸¹ tn The word “apply” is supplied in the translation.

[15:15]  ⁸² tn Or “a statute forever.”

[15:15]  ⁸³ tn Heb “as you, as [so] the alien.”

[18:15]  ⁸⁴ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[2:3]  ⁸⁵ tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”

[2:3]  ⁸⁶ tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).

[2:3]  ⁸⁷ tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”

[2:3]  ⁸⁸ tn Or “will be.”