Numbers 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ¹  on their shoulders, was their responsibility. ² 

Numbers 10:30

10:30 But Hobab ³  said to him, “I will not go, but I will go instead to my own land and to my kindred.”

Numbers 11:3

11:3 So he called the name of that place Taberah ⁴  because there the fire of the Lord burned among them.

Numbers 11:14

11:14 I am not able to bear this entire people alone, ⁵  because it ⁶  is too heavy for me!

Numbers 14:42

14:42 Do not go up, for the Lord is not among you, and you will be ⁷  defeated before your enemies.

Numbers 15:26

15:26 And the whole community ⁸  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Numbers 15:34

15:34 They put him in custody, because there was no clear instruction about what should be done to him.

Numbers 16:34

16:34 All the Israelites ⁹  who were around them fled at their cry, ¹⁰  for they said, “What if ¹¹  the earth swallows us too?”

Numbers 24:22

24:22 Nevertheless the Kenite will be consumed. ¹² 

How long will Asshur take you away captive?”

Numbers 30:3

Vows Made by Single Women

30:3 “If a young ¹³  woman who is still living ¹⁴  in her father’s house makes a vow to the Lord or places herself under an obligation,

Numbers 32:12

32:12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’

Numbers 32:15

32:15 For if you turn away from following him, he will once again abandon ¹⁵  them in the wilderness, and you will be the reason for their destruction.” ¹⁶ 

Numbers 33:53

33:53 You must dispossess the inhabitants of the land and live in it, for I have given you the land to possess it.

Numbers 35:31

35:31 Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death.

[7:9]  ¹ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ² tn Heb “upon them,” meaning “their duty.”

[10:30]  ³ tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.

[11:3]  ⁵ tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.

[11:14]  ⁷ tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.

[11:14]  ⁸ tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.

[14:42]  ⁹ tn This verb could also be subordinated to the preceding: “that you be not smitten.”

[15:26]  ¹¹ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[16:34]  ¹³ tn Heb “all Israel.”

[16:34]  ¹⁴ tn Heb “voice.”

[16:34]  ¹⁵ tn Heb “lest.”

[24:22]  ¹⁵ tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.

[30:3]  ¹⁷ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ¹⁸ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[32:15]  ¹⁹ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ²⁰ tn Heb “and you will destroy all this people.”