Numbers 4:6

4:6 Then they must put over it a covering of fine leather ¹  and spread over that a cloth entirely of blue, and then they must insert its poles.

Numbers 4:47

4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying ²  relating to the tent of meeting –

Numbers 7:8

7:8 and he gave four carts and eight oxen to the Merarites, as their service required, under the authority ³  of Ithamar son of Aaron the priest.

Numbers 11:10

Moses’ Complaint to the Lord

11:10 ⁴ Moses heard the people weeping ⁵  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ⁶ 

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 21:2

21:2 So Israel made a vow ⁷  to the Lord and said, “If you will indeed deliver ⁸  this people into our ⁹  hand, then we will utterly destroy ¹⁰  their cities.”

Numbers 21:30

21:30 We have overpowered them; ¹¹ 

Heshbon has perished as far as Dibon.

We have shattered them as far as Nophah,

which ¹²  reaches to Medeba.”

Numbers 26:37

26:37 These were the families of the Ephraimites, according to those numbered of them, 32,500. ¹³  These were the descendants of Joseph by their families.

Numbers 28:11

Monthly Offerings

28:11 “‘On the first day of each month ¹⁴  you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old,

Numbers 29:2

29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.

Numbers 31:49

31:49 and said to him, ¹⁵  “Your servants have taken a count ¹⁶  of the men who were in the battle, who were under our authority, ¹⁷  and not one is missing.

[4:6]  ¹ tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.

[4:47]  ² tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.

[7:8]  ³ tn Heb “hand.”

[11:10]  ⁴ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ⁵ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ⁶ tn Heb “it was evil in the eyes of Moses.”

[21:2]  ⁵ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ⁶ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ⁷ tn Heb “my.”

[21:2]  ⁸ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[21:30]  ⁶ tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).

[21:30]  ⁷ tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).

[26:37]  ⁷ sn This is a significant reduction from the first count of 40,500.

[28:11]  ⁸ tn Heb “of your months.”

[31:49]  ⁹ tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[31:49]  ¹⁰ tn Heb “lifted up the head.”

[31:49]  ¹¹ tn Heb “in our hand.”