Numbers 6:19

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ¹ 

Numbers 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” ² 

Numbers 11:35

11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.

Numbers 12:16

12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.

Numbers 16:21

16:21 “Separate yourselves ³  from among this community, ⁴  that I may consume them in an instant.”

Numbers 20:25

20:25 Take Aaron and Eleazar his son, and bring them up on Mount Hor.

Numbers 22:6

22:6 So ⁵  now, please come and curse this nation ⁶  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ⁷  and drive them out of the land. For I know that whoever you bless is blessed, ⁸  and whoever you curse is cursed.”

Numbers 24:19

24:19 A ruler will be established from Jacob;

he will destroy the remains of the city.’” ⁹ 

Numbers 33:10-11

33:10 They traveled from Elim, and camped by the Red Sea. 33:11 They traveled from the Red Sea and camped in the wilderness of Zin.

Numbers 33:15-16

33:15 They traveled from Rephidim and camped in the wilderness of Sinai.

Wanderings in the Wilderness

33:16 They traveled from the desert of Sinai and camped at Kibroth Hattaavah.

Numbers 33:32

33:32 They traveled from Bene-jaakan and camped at Hor-haggidgad.

Numbers 33:46

33:46 They traveled from Dibon-gad and camped in Almon-diblathaim.

Numbers 34:10

The Eastern Border of the Land

34:10 “‘For your eastern border you will draw a line from Hazar Enan to Shepham.

[6:19]  ¹ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

[8:19]  ² sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

[16:21]  ³ tn The verb is הִבָּדְלוּ (hibbadÿlu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord.

[16:21]  ⁴ sn The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their “community” consisting in their common plot.

[22:6]  ⁴ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ⁵ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ⁶ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ⁷ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[24:19]  ⁵ tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).