Numbers 11:13

11:13 From where shall I get ¹  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ² 

Numbers 11:29

11:29 Moses said to him, “Are you jealous for me? ³  I wish that ⁴  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Numbers 18:12

18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. ⁵ 

Numbers 21:2

21:2 So Israel made a vow ⁶  to the Lord and said, “If you will indeed deliver ⁷  this people into our ⁸  hand, then we will utterly destroy ⁹  their cities.”

Numbers 27:7

27:7 “The daughters of Zelophehad have a valid claim. ¹⁰  You must indeed ¹¹  give them possession of an inheritance among their father’s relatives, and you must transfer ¹²  the inheritance of their father to them.

Numbers 35:2

35:2 “Instruct the Israelites to give ¹³  the Levites towns to live in from the inheritance the Israelites ¹⁴  will possess. You must also give the Levites grazing land around the towns.

Numbers 35:14

35:14 “You must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge.

[11:13]  ¹ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ² tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[11:29]  ³ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ⁴ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[18:12]  ⁵ tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.

[21:2]  ⁷ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ⁸ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ⁹ tn Heb “my.”

[21:2]  ¹⁰ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[27:7]  ⁹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ¹⁰ tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ¹¹ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[35:2]  ¹¹ tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”

[35:2]  ¹² tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.