Numbers 4:15

4:15 “When Aaron and his sons have finished ¹  covering ²  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ³  the Kohathites will come to carry them; ⁴  but they must not touch ⁵  any ⁶  holy thing, or they will die. ⁷  These are the responsibilities ⁸  of the Kohathites with the tent of meeting.

Numbers 6:21

6:21 “This is the law ⁹  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ¹⁰  Thus he must fulfill ¹¹  his vow that he makes, according to the law of his separation.”

Numbers 8:4

8:4 This is how the lampstand was made: ¹²  It was beaten work in gold; ¹³  from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.

Numbers 8:20

8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them.

Numbers 9:5

9:5 And they observed the Passover ¹⁴  on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

Numbers 9:14

9:14 If a resident foreigner lives ¹⁵  among you and wants to keep ¹⁶  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ¹⁷  the same ¹⁸  statute for the resident foreigner ¹⁹  and for the one who was born in the land.’”

Numbers 9:17

9:17 Whenever the cloud was taken up ²⁰  from the tabernacle, then after that the Israelites would begin their journey; and in whatever place ²¹  the cloud settled, there the Israelites would make camp.

Numbers 18:24

18:24 But I have given ²²  to the Levites for an inheritance the tithes of the Israelites that are offered ²³  to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”

Numbers 18:28

18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest.

Numbers 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ²⁴  to show me as holy ²⁵  before ²⁶  the Israelites, therefore you will not bring this community into the land I have given them.” ²⁷ 

[4:15]  ¹ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ² tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ³ tn Heb “after this.”

[4:15]  ⁴ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁵ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁶ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ⁷ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ⁸ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[6:21]  ⁹ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ¹⁰ tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ¹¹ tn Heb “according to the vow that he vows, so he must do.”

[8:4]  ¹⁷ tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

[8:4]  ¹⁸ sn The idea is that it was all hammered from a single plate of gold.

[9:5]  ²⁵ tc The LXX omits this first clause; it also omits “at twilight.”

[9:14]  ³³ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

[9:14]  ³⁴ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

[9:14]  ³⁵ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

[9:14]  ³⁶ tn Or “you must have one statute.”

[9:14]  ³⁷ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

[9:17]  ⁴¹ tn The verb in this initial temporal clause is the Niphal infinitive construct.

[9:17]  ⁴² tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea – “which it settled there” means “where it settled.”

[18:24]  ⁴⁹ tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”

[18:24]  ⁵⁰ tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.

[20:12]  ⁵⁷ tn Or “to sanctify me.”

[20:12]  ⁵⁸ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ⁵⁹ tn Heb “in the eyes of.”

[20:12]  ⁶⁰ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.