Numbers 2:9

2:9 All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel ¹  at the front.

Numbers 2:16

2:16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second.

Numbers 5:6

5:6 “Tell the Israelites, ‘When ²  a man or a woman commits any sin that people commit, ³  thereby breaking faith ⁴  with the Lord, and that person is found guilty, ⁵ 

Numbers 6:13

Fulfilling the Vows

6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought ⁶  to the entrance of the tent of meeting,

Numbers 9:19

9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions ⁷  of the Lord and did not journey.

Numbers 10:31

10:31 Moses ⁸  said, “Do not leave us, ⁹  because you know places for us to camp in the wilderness, and you could be our guide. ¹⁰ 

Numbers 10:35

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”

Numbers 12:4

The Response of the Lord

12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went.

Numbers 12:15

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. ¹¹ 

Numbers 27:8

27:8 And you must tell the Israelites, ‘If a man dies ¹²  and has no son, then you must transfer his inheritance to his daughter;

Numbers 29:7

The Day of Atonement

29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; ¹³  you must not do any work on it.

Numbers 32:32

32:32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.” ¹⁴ 

Numbers 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.

Numbers 35:34

35:34 Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.”

[2:9]  ¹ tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel.

[5:6]  ² sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

[5:6]  ³ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ⁴ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

[5:6]  ⁵ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

[6:13]  ³ tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.

[9:19]  ⁴ tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).

[10:31]  ⁵ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ⁶ tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ⁷ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[12:15]  ⁶ tn The clause has the Niphal infinitive construct after a temporal preposition.

[27:8]  ⁷ tn Heb “a man, if he dies.”

[29:7]  ⁸ tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”

[32:32]  ⁹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.