Bilangan 7:11

7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ¹  for the dedication of the altar.”

Bilangan 10:3

10:3 When ²  they blow ³  them both, all the community must come ⁴  to you to the entrance of the tent of meeting.

Bilangan 10:34

10:34 ⁵  And the cloud of the Lord was over them by day, when they traveled ⁶  from the camp.

Bilangan 21:14

21:14 This is why it is said in the Book of the Wars of the Lord,

“Waheb in Suphah ⁷  and the wadis,

the Arnon

Bilangan 21:27

21:27 That is why those who speak in proverbs ⁸  say,

“Come to Heshbon, let it be built.

Let the city of Sihon be established! ⁹ 

[7:11]  ¹ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[10:3]  ² tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ³ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ⁴ tn Heb “the assembly shall assemble themselves.”

[10:34]  ⁵ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

[10:34]  ⁶ tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[21:14]  ⁷ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

[21:27]  ⁸ sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.

[21:27]  ⁹ tn Meaning, “rebuilt and restored.”