Numbers 4:20

4:20 But the Kohathites ¹  are not to go in to watch while the holy things are being covered, or they will die.”

Numbers 32:6

Moses’ Response

32:6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you ²  remain here?

Numbers 8:15

8:15 “After this, the Levites will go in ³  to do the work ⁴  of the tent of meeting. So you must cleanse them ⁵  and offer them like a wave offering. ⁶ 

Numbers 4:15

4:15 “When Aaron and his sons have finished ⁷  covering ⁸  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ⁹  the Kohathites will come to carry them; ¹⁰  but they must not touch ¹¹  any ¹²  holy thing, or they will die. ¹³  These are the responsibilities ¹⁴  of the Kohathites with the tent of meeting.

Numbers 4:19

4:19 but in order that they will live ¹⁵  and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint ¹⁶  each man ¹⁷  to his service and his responsibility.

Numbers 27:21

27:21 And he will stand before Eleazar the priest, who ¹⁸  will seek counsel ¹⁹  for him before the Lord by the decision of the Urim. ²⁰  At his command ²¹  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

[4:20]  ¹ tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.

[32:6]  ² tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”

[8:15]  ³ tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”

[8:15]  ⁴ tn Heb “to serve.”

[8:15]  ⁵ tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”

[8:15]  ⁶ tc The Greek text adds “before the Lord.”

[4:15]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “after this.”

[4:15]  ⁷ 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]  ⁸ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁹ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ¹⁰ 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]  ¹¹ 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.

[4:19]  ⁵ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

[4:19]  ⁶ tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

[4:19]  ⁷ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

[27:21]  ⁶ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ⁷ tn Heb “ask.”

[27:21]  ⁸ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ⁹ tn Heb “mouth,” meaning what he will say.