Bilangan 4:14

4:14 Then they must place on it all its implements with which they serve there – the trays, the meat forks, the shovels, the basins, and all the utensils of the altar – and they must spread on it a covering of fine leather, and then insert its poles. ¹ 

Bilangan 6:12

6:12 He must rededicate ²  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ³  but the former days will not be counted ⁴  because his separation ⁵  was defiled.

Bilangan 8:12

8:12 When ⁶  the Levites lay their hands on the heads of the bulls, offer ⁷  the one for a purification offering and the other for a whole burnt offering to the Lord, ⁸  to make atonement for the Levites.

Bilangan 13:20

13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, ⁹  and bring back some of the fruit of the land.” Now it was the time of year ¹⁰  for the first ripe grapes. ¹¹ 

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 13:32

13:32 Then they presented the Israelites with a discouraging ¹³  report of the land they had investigated, saying, “The land that we passed through ¹⁴  to investigate is a land that devours ¹⁵  its inhabitants. ¹⁶  All the people we saw there ¹⁷  are of great stature.

Bilangan 15:39

15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow ¹⁸  after your own heart and your own eyes that lead you to unfaithfulness. ¹⁹ 

Bilangan 18:8

The Portion of the Priests

18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion ²⁰  and to your sons as a perpetual ordinance.

Bilangan 18:26

18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up ²¹  from it as a raised offering to the Lord a tenth of the tithe.

Bilangan 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ²²  or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”

[4:14]  ¹ tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).

[6:12]  ² tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ³ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ⁴ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁵ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[8:12]  ⁶ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ⁷ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ⁸ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[13:20]  ⁹ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

[13:20]  ¹⁰ tn Heb “Now the days were the days of.”

[13:20]  ¹¹ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

[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.

[13:32]  ¹³ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

[13:32]  ¹⁴ tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.

[13:32]  ¹⁵ tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.

[13:32]  ¹⁶ sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.

[13:32]  ¹⁷ tn Heb “in its midst.”

[15:39]  ¹⁸ tn Heb “seek out, look into.”

[15:39]  ¹⁹ tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”

[18:8]  ²⁰ tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).

[18:26]  ²¹ tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”

[20:19]  ²² tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”