Bilangan 4:16

4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has ¹  the appointed responsibility over all the tabernacle with ²  all that is in it, over the sanctuary and over all its furnishings.” ³ 

Bilangan 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁴ 

Bilangan 7:87

7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering.

Bilangan 8:4

8:4 This is how the lampstand was made: ⁵  It was beaten work in gold; ⁶  from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.

Bilangan 8:8

8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. ⁷ 

Bilangan 8:21

8:21 The Levites purified themselves ⁸  and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them.

Bilangan 8:26

8:26 They may assist ⁹  their colleagues ¹⁰  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ¹¹  the Levites regarding their duties.”

Bilangan 11:10

Moses’ Complaint to the Lord

11:10 ¹² Moses heard the people weeping ¹³  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ¹⁴ 

Bilangan 11:15

11:15 But if you are going to deal ¹⁵  with me like this, then kill me immediately. ¹⁶  If I have found favor in your sight then do not let me see my trouble.” ¹⁷ 

Bilangan 11:19

11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days,

Bilangan 11:21

11:21 Moses said, “The people around me ¹⁸  are 600,000 on foot; ¹⁹  but you say, ‘I will give them meat, ²⁰  that they may eat ²¹  for a whole month.’

Bilangan 12:1

Miriam and Aaron Oppose Moses

12:1 ²² Then Miriam and Aaron spoke against ²³  Moses because of the Cushite ²⁴  woman he had married ²⁵  (for he had married an Ethiopian woman).

Bilangan 12:6

12:6 The Lord ²⁶  said, “Hear now my words: If there is a prophet among you, ²⁷  I the Lord ²⁸  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 14:10

14:10 However, the whole community threatened to stone them. ²⁹  But ³⁰  the glory ³¹  of the Lord appeared to all the Israelites at the tent ³²  of meeting.

Bilangan 14:13

14:13 Moses said to the Lord, “When the Egyptians hear ³³  it – for you brought up this people by your power from among them –

Bilangan 14:29

14:29 Your dead bodies ³⁴  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.

Bilangan 15:6

15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,

Bilangan 15:14

15:14 If a resident foreigner is living ³⁵  with you – or whoever is among you ³⁶  in future generations ³⁷  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ³⁸ 

Bilangan 15:23

15:23 all that the Lord has commanded you by the authority ³⁹  of Moses, from the day that the Lord commanded Moses and continuing through your future generations –

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ⁴⁰  and said, “O God, the God of the spirits of all people, ⁴¹  will you be angry with the whole community when only one man sins?” ⁴² 

Bilangan 18:1

Responsibilities of the Priests

18:1 ⁴³ The Lord said to Aaron, “You and your sons and your tribe ⁴⁴  with you must bear the iniquity of the sanctuary, ⁴⁵  and you and your sons with you must bear the iniquity of your priesthood.

Bilangan 18:13

18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.

Bilangan 18:30

18:30 “Therefore you will say to them, ⁴⁶  ‘When you offer up ⁴⁷  the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress.

Bilangan 19:16

19:16 And whoever touches the body of someone killed with a sword in the open fields, ⁴⁸  or the body of someone who died of natural causes, ⁴⁹  or a human bone, or a grave, will be unclean seven days. ⁵⁰ 

Bilangan 19:21

19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles ⁵¹  the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. ⁵² 

Bilangan 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ⁵³  and has brought us up out of Egypt. Now ⁵⁴  we are here in Kadesh, a town on the edge of your country. ⁵⁵ 

Bilangan 21:25

21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. ⁵⁶ 

Bilangan 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 22:28

22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?”

Bilangan 23:23

23:23 For there is no spell against ⁵⁷  Jacob,

nor is there any divination against Israel.

At this time ⁵⁸  it must be said ⁵⁹  of Jacob

and of Israel, ‘Look at ⁶⁰  what God has done!’

Bilangan 24:8

24:8 God brought them out of Egypt.

They have, as it were, the strength of a young bull;

they will devour hostile people ⁶¹ 

and will break their bones

and will pierce them through with arrows.

Bilangan 24:20

Balaam’s Final Prophecies

24:20 Then Balaam ⁶²  looked on Amalek and delivered this oracle: ⁶³ 

“Amalek was the first ⁶⁴  of the nations,

but his end will be that he will perish.”

Bilangan 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 26:44

Asher

26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites.

Bilangan 26:65

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 28:7-8

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ⁶⁵  You must pour out the strong drink ⁶⁶  as a drink offering to the Lord in the holy place. 28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, ⁶⁷  you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Bilangan 28:27-28

28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28:28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram,

Bilangan 29:9

29:9 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram,

Bilangan 30:2

30:2 If a man ⁶⁸  makes a vow ⁶⁹  to the Lord or takes an oath ⁷⁰  of binding obligation on himself, ⁷¹  he must not break his word, but must do whatever he has promised. ⁷² 

Bilangan 30:12

30:12 But if her husband clearly nullifies ⁷³  them when he hears them, then whatever she says ⁷⁴  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Bilangan 31:9

31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder.

Bilangan 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

Bilangan 32:9

32:9 When ⁷⁵  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ⁷⁶  the land that the Lord had given ⁷⁷  them.

Bilangan 33:52

33:52 you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images, ⁷⁸  and demolish their high places.

Bilangan 35:2

35:2 “Instruct the Israelites to give ⁷⁹  the Levites towns to live in from the inheritance the Israelites ⁸⁰  will possess. You must also give the Levites grazing land around the towns.

Bilangan 35:16

35:16 “But if he hits someone with an iron tool so that he dies, ⁸¹  he is a murderer. The murderer must surely be put to death.

Bilangan 35:22-23

35:22 “But if he strikes him suddenly, without enmity, or throws anything at him unintentionally, 35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Bilangan 35:32

35:32 And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest. ⁸² 

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ⁸³  the land as an inheritance by lot to the Israelites; and my lord was commanded by the Lord to give the inheritance of our brother Zelophehad to his daughters.

Bilangan 36:8

36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite ⁸⁴  may retain the inheritance of his fathers.

[4:16]  ¹ tn This is supplied to the line to clarify “appointed.”

[4:16]  ² tn Heb “and.”

[4:16]  ³ sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.

[4:32]  ⁴ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[8:4]  ⁵ tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

[8:4]  ⁶ sn The idea is that it was all hammered from a single plate of gold.

[8:8]  ⁷ sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.

[8:21]  ⁸ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

[8:26]  ⁹ tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

[8:26]  ¹⁰ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ¹¹ tn Heb “you shall do, make.”

[11:10]  ¹² sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ¹³ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ¹⁴ tn Heb “it was evil in the eyes of Moses.”

[11:15]  ¹⁵ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ¹⁶ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ¹⁷ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[11:21]  ¹⁸ tn Heb “the people who I am in their midst,” i.e., among whom I am.

[11:21]  ¹⁹ tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

[11:21]  ²⁰ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

[11:21]  ²¹ tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

[12:1]  ²² sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8,” VT 26 (1976): 500-504.

[12:1]  ²³ tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.

[12:1]  sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).

[12:1]  ²⁴ tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.

[12:1]  ²⁵ tn Heb “taken.”

[12:6]  ²⁶ tn Heb “he.”

[12:6]  ²⁷ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ²⁸ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[14:10]  ²⁹ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ³⁰ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ³¹ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ³² tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[14:13]  ³³ tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[14:29]  ³⁴ tn Or “your corpses” (also in vv. 32, 33).

[15:14]  ³⁵ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ³⁶ tn Heb “in your midst.”

[15:14]  ³⁷ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ³⁸ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:23]  ³⁹ tn Heb “hand.”

[16:22]  ⁴⁰ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ⁴¹ 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]  ⁴² 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).

[18:1]  ⁴³ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

[18:1]  ⁴⁴ tn Heb “your father’s house.”

[18:1]  ⁴⁵ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

[18:30]  ⁴⁶ tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

[18:30]  ⁴⁷ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

[19:16]  ⁴⁸ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

[19:16]  ⁴⁹ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

[19:16]  ⁵⁰ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

[19:21]  ⁵¹ tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”

[19:21]  ⁵² sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.

[20:16]  ⁵³ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ⁵⁴ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ⁵⁵ tn Heb “your border.”

[21:25]  ⁵⁶ tn Heb “its daughters.”

[23:23]  ⁵⁷ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ⁵⁸ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁵⁹ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ⁶⁰ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[24:8]  ⁶¹ tn Heb “they will devour nations,” their adversaries.

[24:20]  ⁶² tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:20]  ⁶³ tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

[24:20]  ⁶⁴ sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

[28:7]  ⁶⁵ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ⁶⁶ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[28:8]  ⁶⁷ tn Heb “as the grain offering of the morning and as its drink offering.”

[30:2]  ⁶⁸ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ⁶⁹ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ⁷⁰ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ⁷¹ tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ⁷² tn Heb “according to all that goes out of his mouth.”

[30:12]  ⁷³ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ⁷⁴ tn Heb whatever proceeds from her lips.”

[32:9]  ⁷⁵ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ⁷⁶ tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ⁷⁷ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[33:52]  ⁷⁸ tn The Hebrew text repeats the verb “you will destroy.”

[35:2]  ⁷⁹ tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”

[35:2]  ⁸⁰ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

[35:16]  ⁸¹ tn the verb is the preterite of “die.” The sentence has :“if…he strikes him and he dies.” The vav (ו) consecutive is showing the natural result of the blow.

[35:32]  ⁸² tn Heb “the priest.” The Greek and the Syriac have “high priest.” The present translation, along with many English versions, uses “high priest” as a clarification.

[36:2]  ⁸³ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.

[36:8]  ⁸⁴ tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”