7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 10
20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained 15 among them.
23:18 Balaam 16 uttered 17 his oracle, and said,
“Rise up, 18 Balak, and hear;
Listen to me, son of Zippor:
24:18 Edom will be a possession,
Seir, 19 his enemies, will also be a possession;
but Israel will act valiantly.
1 tn Heb “and with you.”
2 tn The construction uses the noun in a distributive sense: “a man, a man for a tribe,” meaning a man for each tribe.
3 tn The clause expresses a distributive function, “a man” means “each man.”
4 sn See J. R. Bartlett, “The Use of the Word ראשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
5 tn Heb “the house of his fathers.”
6 tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).
7 tn Or “thus.”
8 tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.
9 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.
10 sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
11 tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
12 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”
13 tn Heb “answered and said.”
14 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the
15 tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.
16 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
17 tn Heb “took up.”
18 tn The verb probably means “pay attention” in this verse.
19 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
20 tn Heb “spoke.”
21 tn Heb “hand.”