Numbers 3:39

3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word ¹  of the Lord, according to their families, every male from a month old and upward, were 22,000. ² 

Numbers 4:37

4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.

Numbers 4:41

4:41 These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord.

Numbers 19:2

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ³  the Israelites to bring ⁴  you a red ⁵  heifer ⁶  without blemish, which has no defect ⁷  and has never carried a yoke.

Numbers 28:2

28:2 “Command the Israelites: ⁸  ‘With regard to my offering, ⁹  be sure to offer ¹⁰  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ¹¹ 

Numbers 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ¹²  of hundreds and brought it into the tent of meeting as a memorial ¹³  for the Israelites before the Lord.

Numbers 33:38

33:38 Aaron the priest ascended Mount Hor at the command ¹⁴  of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month.

[3:39]  ¹ tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.

[3:39]  ² tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).

[19:2]  ³ tn Heb “speak to.”

[19:2]  ⁴ tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.

[19:2]  ⁵ tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[19:2]  ⁶ sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.

[19:2]  ⁷ tn Heb “wherein there is no defect.”

[28:2]  ⁵ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁶ tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ⁷ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁸ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[31:54]  ⁷ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ⁸ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[33:38]  ⁹ tn Heb “mouth.”