Numbers 6:7

6:7 He must not defile himself even ¹  for his father or his mother or his brother or his sister if they die, ²  because the separation ³  for ⁴  his God is on his head.

Numbers 6:23

6:23 “Tell Aaron and his sons, ‘This is the way ⁵  you are to bless ⁶  the Israelites. Say ⁷  to them:

Numbers 8:7

8:7 And do this ⁸  to them to purify them: Sprinkle water of purification ⁹  on them; then have them shave ¹⁰  all their body ¹¹  and wash ¹²  their clothes, and so purify themselves. ¹³ 

Numbers 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ¹⁴  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them.

Numbers 11:21

11:21 Moses said, “The people around me ¹⁵  are 600,000 on foot; ¹⁶  but you say, ‘I will give them meat, ¹⁷  that they may eat ¹⁸  for a whole month.’

Numbers 14:16

14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

Numbers 16:33

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community.

Numbers 19:21

19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles ¹⁹  the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. ²⁰ 

Numbers 21:16

21:16 And from there they traveled ²¹  to Beer; ²²  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Numbers 27:7

27:7 “The daughters of Zelophehad have a valid claim. ²³  You must indeed ²⁴  give them possession of an inheritance among their father’s relatives, and you must transfer ²⁵  the inheritance of their father to them.

Numbers 28:3

28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ²⁶  burnt offering.

Numbers 32:7

32:7 Why do you frustrate the intent ²⁷  of the Israelites to cross over into the land which the Lord has given them?

Numbers 32:28

32:28 So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes.

Numbers 36:4

36:4 And when the Jubilee of the Israelites is to take place, ²⁸  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ²⁹ 

[6:7]  ¹ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

[6:7]  ² tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

[6:7]  ³ tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

[6:7]  ⁴ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.

[6:23]  ⁵ tn Or “thus.”

[6:23]  ⁶ tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

[6:23]  ⁷ tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.

[8:7]  ⁹ tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

[8:7]  ¹⁰ tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

[8:7]  ¹¹ tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

[8:7]  ¹² tn Heb “flesh.”

[8:7]  ¹³ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ¹⁴ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

[10:33]  ¹³ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[11:21]  ¹⁷ tn Heb “the people who I am in their midst,” i.e., among whom I am.

[11:21]  ¹⁸ tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

[11:21]  ¹⁹ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

[11:21]  ²⁰ tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

[19:21]  ²¹ tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”

[19:21]  ²² sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.

[21:16]  ²⁵ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ²⁶ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[27:7]  ²⁹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ³⁰ tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ³¹ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[28:3]  ³³ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.

[32:7]  ³⁷ tn Heb “heart.” So also in v. 9.

[36:4]  ⁴¹ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ⁴² tn Heb “the tribe of our fathers.”