¹ tn The object is not in the Hebrew text, but has been supplied.

² tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

³ tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

⁴ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

⁵ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

⁶ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

⁷ tn The imperfect tense is again instruction or legislation.

⁸ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

⁹ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

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

¹¹ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

¹² tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

¹³ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

¹⁴ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

¹⁵ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

¹⁶ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

¹⁷ tn Heb “him,” but here it refers to the Israelites (Israel).

¹⁸ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

¹⁹ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

²⁰ tn These could be understood as impersonal and so rendered “no one has discovered.”

²¹ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

²² tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

²³ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

²⁴ tn Heb “they will devour nations,” their adversaries.

²⁵ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

²⁶ 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 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 tn The sentence uses the infinitive absolute to strengthen the idea.