Numbers 23:19

23:19 God is not a man, that he should lie,

nor a human being, ¹  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ² 

Numbers 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ³  the commandment ⁴  of the Lord to do either good or evil of my own will, ⁵  but whatever the Lord tells me I must speak’?

Numbers 15:40

15:40 Thus ⁶  you will remember and obey all my commandments and be holy to your God.

Numbers 16:28

16:28 Then Moses said, “This is how ⁷  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ⁸ 

Numbers 10:9

10:9 If you go to war in your land against an adversary who opposes ⁹  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ¹⁰  from your enemies.

Numbers 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 ¹¹  after your own heart and your own eyes that lead you to unfaithfulness. ¹² 

Numbers 5:15

5:15 then ¹³  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, ¹⁴  a grain offering for remembering, ¹⁵  for bringing ¹⁶  iniquity to remembrance.

Numbers 10:10

10:10 “Also in the time when you rejoice, such as ¹⁷  on your appointed festivals or ¹⁸  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ¹⁹  become ²⁰  a memorial for you before your God: I am the Lord your God.”

[23:19]  ¹ tn Heb “son of man.”

[23:19]  ² tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[24:13]  ³ tn Heb “I am not able to go beyond.”

[24:13]  ⁴ tn Heb “mouth.”

[24:13]  ⁵ tn Heb “from my heart.”

[15:40]  ⁵ tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.

[16:28]  ⁷ tn Heb “in this.”

[16:28]  ⁸ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[10:9]  ⁹ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ¹⁰ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[15:39]  ¹¹ tn Heb “seek out, look into.”

[15:39]  ¹² 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.”

[5:15]  ¹³ tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

[5:15]  ¹⁴ tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

[5:15]  ¹⁵ tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

[5:15]  ¹⁶ tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

[10:10]  ¹⁵ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ¹⁶ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ¹⁷ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ¹⁸ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).