Numbers

NUM (Numbers)

NUM.1 • NUM.2 • NUM.3 • NUM.4 • NUM.5 • NUM.6 • NUM.7 • NUM.8 • NUM.9 • NUM.10 • NUM.11 • NUM.12 • NUM.13 • NUM.14 • NUM.15 • NUM.16 • NUM.17 • NUM.18 • NUM.19 • NUM.20 • NUM.21 • NUM.22 • NUM.23 • NUM.24 • NUM.25 • NUM.26 • NUM.27 • NUM.28 • NUM.29 • NUM.30 • NUM.31 • NUM.32 • NUM.33 • NUM.34 • NUM.35 • NUM.36

NUM.1

[NUM.1.1] And Yahveh spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month of the second year after they had departed from the land of Egypt, to say. [§] vay-da-ber Yahveh el-Mosheh be-mid-bar Si-nai be-o-hel mo-ed be-e-chad la-chodesh ha-she-nee ba-shan-ah ha-she-nee le-tze-atam mei-eretz Mitz-raim le-e-mor. This verse describes Yahveh speaking to Moses in the wilderness of Sinai, within the tent of meeting, on the first day of the second month of the second year after their departure from the land of Egypt, to say. [NUM.1.2] Lift up the head of all the congregation of the children of Israel, by their families, to the house of their fathers, in a numbering by the names of every male according to their skulls. [§] se'u et-rosh kol-'adat benei-yisrael lemishpehotam lebeit avotam bemispar shemot kol-zachar legulgolatam. This verse instructs to lift up the head of all the congregation of the children of Israel, by their families, to the house of their fathers, in a numbering by names of every male according to their skulls. [NUM.1.3] From a son of twenty years and upward, every one who goes out for the army in Israel, you shall count them for their armies, you and Aaron. [§] mibben esrim shanah vama'aleh kol-yotzeh tzava beyisrael tifkedu otam letziva'otam atah veaharon. This verse details a census to be taken of all men in Israel who are twenty years old or older, and are capable of military service. The instruction is given to Moses and Aaron to conduct this census. [NUM.1.4] And with you, they will be, each man to a tribe, each man a head to the house of his fathers, he is. [§] ve'itchem yihyu ish ish lamateh ish rosh lebeit avotav hu This verse details how the people will be organized. 'Ve'itchem' means 'and with you'. 'Yihyu' means 'they will be'. 'Ish ish' is a repetitive construction emphasizing 'each man'. 'Lamateh' means 'to the tribe'. 'Ish rosh' means 'a man head'. 'Lebeit avotav' means 'to the house of his fathers' (i.e., his family or clan). 'Hu' means 'he'. The verse is instructing that each man will be associated with his tribe and will be the head of his family. [NUM.1.5] And these are the names of the men who will stand with you, for Reuben, Elitzur, son of Shde'ur. [§] ve'eleh shmot ha'anashim asher ya'amdu itchem lir'uven elitzur ben shde'ur. This verse lists the names of the men who will stand with you, starting with Reuben. 've'eleh' means 'and these'. 'shmot' means 'names'. 'ha'anashim' means 'the men'. 'asher' means 'who/which/that'. 'ya'amdu' means 'will stand'. 'itchem' means 'with you'. 'lir'uven' means 'to Reuben'. 'elitzur' is a name, meaning 'my rock'. 'ben' means 'son'. 'shde'ur' is a name. [NUM.1.6] To Shimon, Shelumiel, son of Tzurishaddai. [§] Leshim'on Shelumiel ben-Tzurishaddai This verse presents a lineage. 'Leshim'on' means 'to/for Shimon'. 'Shelumiel' is a proper name. 'Ben' means 'son of'. 'Tzurishaddai' is a proper name. [NUM.1.7] To Judah, Nachshon son of Amminadav. [§] li-yehuda nachshon ben-amminadav This verse lists the name of a person associated with the tribe of Judah. 'li' is a preposition meaning 'to' or 'for'. 'Yehuda' is the name Judah. 'Nachshon' is a proper name, meaning 'enchanting'. 'ben' means 'son of'. 'Amminadav' is a proper name, a combination of 'am' meaning 'people' and 'adav' possibly meaning 'ornament' or 'adornment'. [NUM.1.8] To Issachar, Natan'el, son of Tsū'ār. [§] lə-yiš-šā-ḵār nə-tan-’ēl ben-tsū-’ār This verse lists the name of a son of Issachar. 'Lə' indicates direction or association. 'Yiššāḵār' is a proper noun, the name Issachar. 'Nətan’ēl' is a proper noun meaning 'God has given'. 'Ben' means 'son of'. 'Tsū’ār' is a proper noun, a personal name. [NUM.1.9] To Zibullun, Eli’av son of Chelon. [§] Lizbulon Eli’av ben-Chelon Lizbulon is a proper noun, a name. Eli’av is a compound name meaning ‘my God is Lord’. Ben means ‘son of’. Chelon is a proper noun, a name. [NUM.1.10] To the sons of Joseph, to Ephraim, Elishama, son of Ammihud; to Manasseh, Gamliel, son of Pedahzur. [§] livnei yosef leefraim elishama ben ammihud limnasheh gamliel ben pedahzur This verse lists the sons of Joseph, specifically naming the fathers of Ephraim and Manasseh. 'Livnei' means 'to the sons of'. 'Yosef' is 'Joseph'. 'Leefraim' means 'to Ephraim'. 'Elishama' is a proper name. 'Ben' means 'son of'. 'Ammihud' is a proper name. 'Limnasheh' means 'to Manasseh'. 'Gamliel' is a proper name. 'Pedahzur' is a proper name. [NUM.1.11] Benjamin, destruction, son of Gideon. [§] livnyamin avidan ben-gid'oni This verse lists names. 'livnyamin' refers to Benjamin. 'avidan' is a proper name, likely meaning 'perishing' or 'destruction'. 'ben' means 'son of'. 'gid'oni' is a form of Gideon. [NUM.1.12] To Dan, Achiezer, son of a people of freedom. [§] Ləḏān ’ăḥi‘ezēr ben-‘ammîšāḏāy This verse presents a genealogical connection. 'Ləḏān' means 'to Dan'. '’ăḥi‘ezēr' means 'Achiezer', literally 'my brother is help'. 'ben-' means 'son of'. '‘ammîšāḏāy' is a proper noun, meaning 'a people of freedom' or similar. Thus, the verse states a relationship of someone to the tribe of Dan, identifying their father. [NUM.1.13] Belonging to Pag'ia'el, son of Akhran. [§] le-asher pag'ia'el ben-akhran This verse consists of a prepositional phrase and a noun phrase. 'Le-asher' means 'for' or 'belonging to'. 'Pag'ia'el' is a proper name, likely a personal name. 'Ben' means 'son of'. 'Akhran' is also a proper name, likely a personal name. Thus, the verse specifies a familial relationship. [NUM.1.14] To Gad, Elyasahf son of Deu'el. [§] Le-gad Elyasahf ben-Deu'el. This verse lists a descendant in a genealogy. 'Le-gad' means 'to Gad', indicating affiliation with the tribe or ancestor Gad. 'Elyasahf' is a proper name. 'Ben' means 'son of'. 'Deu'el' is a proper name. [NUM.1.15] To Naphtali, the last born, son of Eye-nan. [§] Lənafṯali ʾăḥirāʿ ben-ʿēnan. This verse comes from Genesis 46:24 and lists the sons of Jacob. "Lənafṯali" means 'to Naphtali'. "ʾăḥirāʿ" means 'the last born'. "ben-ʿēnan" means 'son of Eye-nan'. Eye-nan is a proper name. [NUM.1.16] These are the called of the assembly, chiefs of tribes of their fathers, heads of thousands of Israel, they are. [§] Elle kriye ha'eda nesi'ei matot avotam rashei alfey Israel hem. This verse introduces the leaders of the assembly, specifically the chiefs of the tribes, the heads of the thousands of Israel. Each word is being translated as literally as possible. "Elle" means these. "Kriye" means called/summoned. "Ha'eda" means the assembly. "Nesi'ei" means chiefs/leaders. "Matot" means tribes. "Avotam" means their fathers/ancestors. "Rashei" means heads. "Alfey" means thousands. "Israel" is the name of the people. "Hem" means they are. [NUM.1.17] And Moses and Aaron took these men who were appointed by names. [§] Va-yik-akh Moshe ve-Aharon et ha-anashim ha-ele asher nik-vu be-she-mot. This verse describes Moses and Aaron taking certain men. 'Va-yik-akh' means 'and took'. 'Moshe' is Moses. 'Ve-Aharon' means 'and Aaron'. 'Et' is a grammatical marker indicating a definite direct object. 'Ha-anashim' means 'the men'. 'Ha-ele' means 'these'. 'Asher' means 'who' or 'which'. 'Nik-vu' means 'were appointed' or 'named'. 'Be-she-mot' means 'by names'. [NUM.1.18] And they gathered the entire community on the first of the second month, and they recorded them by their families to the house of their fathers, in a number of names from a son of twenty years and upward, by their heads. [§] ve'et kol-ha'eda hikhilu be'echad lachodesh hasheni vayityaledu al-mishp'chotam lebeit avotam bemispar shemot miben esrim shanah vama'alah legulgalotam. This verse describes a gathering of the entire community on the first day of the second month, and a recording of their lineages by fathers’ houses, numbering the names of those from twenty years old and upward, by their heads. [NUM.1.19] As Yahveh commanded Moses, he numbered them in the wilderness of Sinai. [§] ka-asher tzi-vah Yahveh et-Mosheh va-yif-keh-dem be-mid-bar Si-nai. This verse describes Yahveh commanding Moses and then numbering the people in the wilderness of Sinai. 'Ka-asher' means 'as' or 'according to'. 'Tzi-vah' means 'commanded'. 'Et' is a grammatical marker indicating the direct object. 'Mosheh' is Moses. 'Va-yif-keh-dem' means 'and he numbered'. 'Be-mid-bar' means 'in the wilderness'. 'Si-nai' is Sinai. [NUM.1.20] And the sons of Reuben, the firstborn of Israel, had this genealogy, by families, by ancestral houses, by a numbering of names, by heads, every male who was twenty years old and upward, everyone who went out to the army. [§] va-yih-yu v'nei-re-u-ven be-chor yis-ra-el to-l'do-tam l'mish-p'cho-tam l'veit a-vo-tam b'mis-par she-mot l'gul-g'lotam kol-zachar miben esrim shanah vamale kol yo-tzei tzava. This verse begins by stating that the sons of Reuben, the firstborn of Israel, had the following lineage. It then specifies that this lineage is being recorded by family, by ancestral house, by a count of names, by heads (likely referring to a census), of every male from twenty years of age and upward, everyone who goes out to war. [NUM.1.21] Their countings for the tribe of Reuben were six and forty thousand and five hundred. [§] p'kudeyhem l'mateh re'uven shisha v'arba'im elef v'chamesh me'ot. This verse lists the number of men from the tribe of Reuben who were counted for military service. 'P'kudeyhem' means 'their countings' or 'their numbers'. 'L'mateh' means 'to the tribe of'. 'Re'uven' is the name Reuben. 'Shisha v'arba'im elef' means 'six and forty thousand'. 'V'chamesh me'ot' means 'and five hundred'. [NUM.1.22] To the sons of Simeon, their generations, to their families, to the house of their fathers, their census by number of names, every male from a son of twenty years and upward, everyone who goes out to the army. [§] livnei shimeon toldotam lemishpachotam leveit avotam pekudav bemispar shemot legulgalotam kol zakhar miben esrim shanah vamale kol yotzei tzava This verse lists the lineage and census of the descendants of Simeon. 'livnei' means 'to the sons of'. 'shimeon' is the name Simeon. 'toldotam' means 'their generations' or 'their lineage'. 'lemishpachotam' means 'to their families'. 'leveit avotam' means 'to the house of their fathers'. 'pekudav' means 'their count' or 'their census'. 'bemispar' means 'by number'. 'shemot' means 'names'. 'legulgalotam' means 'to their skulls' (a figure of speech for a headcount). 'kol zakhar' means 'every male'. 'miben esrim shanah' means 'from a son of twenty years'. 'vamale' means 'and upward'. 'kol yotzei tzava' means 'everyone who goes out to the army' or 'every able-bodied man'. [NUM.1.23] Their countings for the tribe of Simeon were nine and fifty thousand and three hundred. [§] p'kudehem l'mateh shimeon tish'ah v'chamishim elef u'shlosh meot. This verse details the counted individuals assigned to the tribe of Simeon. "P'kudehem" means "their countings". "L'mateh" means "to the tribe of". "Shimeon" is the name of the tribe, Simeon. "Tish'ah v'chamishim elef" means "nine and fifty thousand". "U'shlosh meot" means "and three hundred". [NUM.1.24] To the sons of Gad, these are their generations, according to their families, according to the house of their fathers. By number of names, from a son of twenty years and upward, everyone who goes out for the army. [§] liv'nei gad toldotam l'mishp'chotam l'veit avotam b'mispar shemot miben esrim shanah vamaleh kol yotze tzava This verse begins by referencing the descendants of Gad. It details a census or listing of their families, tracing lineage back to the heads of households. The census specifically counts all males aged twenty years or older who are capable of military service. [NUM.1.25] Their countings were assigned to the tribe of Gad, five and forty thousand, and six hundreds, and fifty. [§] p'kudeyhem l'mateh gad chamishah v'arba'im elef v'shesh me'ot vachamishim. This verse details the counted men of the tribe of Gad. "P'kudeyhem" means "their countings" or "those counted of them". "L'mateh Gad" means "to the tribe of Gad". "Chamishah v'arba'im elef" means "five and forty thousand". "V'shesh me'ot" means "and six hundreds". "Vachamishim" means "and fifty". [NUM.1.26] Regarding the sons of Judah, here are their generations according to their families, according to their fathers' houses. The number of names, from a son of twenty years and upwards, of everyone who goes out into the army. [§] livnei yehudah toledotam lemishpechotam leveit avotam bemispar shemot miben esrim shanah vamala kol yotze tzeva This verse begins by referencing the descendants of Judah. It details a listing of their lineages, family groups, and ancestral homes. It specifically states that the count is based on all males aged twenty years and older who are capable of military service. [NUM.1.27] Their count for the tribe of Judah was seventy-four thousand and six hundred. [§] p'kudehem l'mateh y'hudah arba'ah v'shiv'im elef v'shesh me'ot. This verse lists the number of men from the tribe of Judah who were counted for military purposes. "P'kudehem" refers to their counting or records. "L'mateh y'hudah" means 'to the tribe of Judah'. "Arba'ah v'shiv'im elef" means 'four and seventy thousand'. "V'shesh me'ot" means 'and six hundred'. [NUM.1.28] To the sons of Issachar, their generations to their families, to the house of their fathers, by number of names, from a son of twenty years and upward, everyone who goes out to the army. [§] livnei yissakhar toledotam le mishp'chotam le beit avotam be mispar shemot miben esrim shanah vamale kol yotze tzeva. This verse describes the lineage of the tribe of Issachar. Specifically, it details how their descendants were counted, organized by families and ancestral homes, beginning with those twenty years old and upward, those fit for military service. 'livnei' means 'to the sons of'. 'yissakhar' is the name Issachar. 'toledotam' means 'their generations/descendants'. 'le mishp'chotam' means 'to their families'. 'le beit avotam' means 'to the house of their fathers (ancestral homes)'. 'be mispar shemot' means 'by number of names'. 'miben esrim shanah vamale' means 'from a son of twenty years and upward'. 'kol yotze tzeva' means 'everyone who goes out to the army'. [NUM.1.29] Their countings to the tribe of Issachar were four and fifty thousand and four hundred. [§] p'kudeyhem l'mateh yissaskhar arba'ah v'chamishim elef v'arba me'ot. This verse lists the number of men from the tribe of Issachar counted in a census. 'P'kudeyhem' means 'their countings' or 'their numbered ones'. 'L'mateh' means 'to the tribe of'. 'Yissaskhar' is the name of the tribe, Issachar. 'Arba'ah v'chamishim elef' means 'four and fifty thousand'. 'V'arba me'ot' means 'and four hundred'. [NUM.1.30] To the sons of Zebulun, their generations to their families, to the house of their fathers, by number of names from a son of twenty years and upward, all who go out in the army. [§] livnei zevulun toledotam lemishpachotam leveit avotam bemispar shemot miben esrim shanah vamale kol yotze tzeva. This verse details the lineage and counting of the men of Zebulun who were of age to go to war. 'livnei' means 'to the sons of'. 'zevulun' is the name of a tribe. 'toledotam' means 'their generations/descendants'. 'lemishpachotam' means 'to their families'. 'levet avotam' means 'to the house of their fathers'. 'bemispar shemot' means 'by number of names'. 'miben esrim shanah vamale' means 'from a son of twenty years and upward'. 'kol yotze tzeva' means 'all who go out in the army'. [NUM.1.31] Their counts for the tribe of Zebulun were seventy-five thousand and four hundred. [§] p'kudehem l'mateh z'vulun shiv'ah va'chamishim elef v'arba me'ot. This verse lists the number of men fit for military service from the tribe of Zebulun. "P'kudehem" refers to their counts or musters. "L'mateh" means 'to the tribe of'. "Z'vulun" is the name of the tribe. "Shiv'ah va'chamishim elef" means 'seven and fifty thousand'. "V'arba me'ot" means 'and four hundred'. [NUM.1.32] To the sons of Joseph, to the sons of Ephraim, their generations, to their families, to the house of their fathers, by number of names, from a son of twenty years and upwards, all who go out for army. [§] livnei yosef livnei efraim toldotam lemishp'chotam leveit avotam b'mispar shemot miben esrim shanah vamale kol yotzei tzava. This verse details the lineage and census of the descendants of Joseph, specifically the tribe of Ephraim. It states that a count was taken of all the men aged twenty years and older who were capable of military service. The word 'toldotam' signifies 'their generations' or 'their lineage', and 'mispar' means 'number' or 'census'. 'Yotzei tzava' literally means 'those going out to army' or 'those going out for warfare'. [NUM.1.33] Their countings to the tribe of Ephraim are forty thousand and five hundred. [§] p’kudehem l’mateh efrayim arba’im elef v’chamesh me’ot. This verse lists the number of fighting men from the tribe of Ephraim. ‘P’kudehem’ means ‘their countings’ or ‘their muster’. ‘L’mateh’ means ‘to the tribe of’. ‘Efrayim’ is the name of the tribe, Ephraim. ‘Arba’im elef’ means ‘forty thousand’. ‘V’chamesh me’ot’ means ‘and five hundred’. [NUM.1.34] To the sons of Manasseh, their generations, to their families, to the house of their ancestors, in a count of names from a son of twenty years and upwards, everyone who goes forth to the army. [§] livnei menasheh tol'dotam l'mish'p'hotam l'veit avotam b'mispar shemot miben esrim shanah vamaleh kol yotzeh tzava. This verse begins by stating that it will list the descendants of Manasseh. It then details that the listing will be organized by families and ancestral homes. Finally, it clarifies that the count will be of all males aged twenty years and older who are able to go to war. [NUM.1.35] Their countings for the tribe of Manasseh were two and thirty thousand and two hundred. [§] p'kudeyhem l'mateh m'nasheh sh'nayim u'sh'loshim elef u'matayim. This verse lists the number of men counted from the tribe of Manasseh. "P'kudeyhem" means "their countings", referring to the counted men. "L'mateh m'nasheh" means "to the tribe of Manasseh". "Sh'nayim u'sh'loshim elef" means "two and thirty thousand". "U'matayim" means "and two hundred". [NUM.1.36] To the sons of Benjamin, these are their generations, by their families, to the house of their fathers. A count of names, from a son of twenty years and upwards, everyone who goes out to the army. [§] livnei binyamin toledotam le mishpachotam le beit avotam be mispar shemot miben esrim shanah vama'aleh kol yotzei tzava. This verse lists the genealogy of the descendants of Benjamin, organized by families and ancestral houses. It specifies a census of all males aged twenty years and older who are capable of military service. [NUM.1.37] Their countings for the tribe of Benjamin were thirty-five thousand and four hundred. [§] p'kudeyhem l'mateh binyamin chamisha u'shloshim elef v'arba me'ot. This verse lists the number of fighting men from the tribe of Benjamin who were counted for military service. "P'kudeyhem" means "their countings" or "their records". "L'mateh" means "to the tribe of". "Binyamin" is the name of the tribe, Benjamin. "Chamisha u'shloshim elef" means "five and thirty thousand". "V'arba me'ot" means "and four hundred". [NUM.1.38] To the sons of Dan, these are their generations, to their families, to the house of their fathers. By the number of names, from a son of twenty years and upwards, all who go out for the army. [§] livnei dan toldotam lemishpachotam leveit avotam bemispar shemot miben esrim shanah vamalah kol yotzei tzava This verse lists the genealogy of the tribe of Dan. 'Livnei' means 'to the sons of'. 'Dan' is the name of the tribe. 'Toldotam' means 'their generations'. 'Lemishpachotam' means 'to their families'. 'Leveit avotam' means 'to the house of their fathers'. 'Bemispar shemot' means 'by the number of names'. 'Miben esrim shanah vamalah' means 'from a son of twenty years and upwards'. 'Kol yotzei tzava' means 'all who go out for the army'. The verse is essentially a census record of the men of Dan who were of military age. [NUM.1.39] Their countings were for the tribe of Dan: two and sixty thousand and seven hundred. [§] p'kudeyhem l'mateh dan sh'nayim v'shishim elef u'sh'vah me'ot. This verse details the number of men counted from the tribe of Dan. "P'kudeyhem" means "their countings" or "their counted ones." "L'mateh" means "to the tribe of". "Dan" is the name of the tribe. "Sh'nayim v'shishim elef" means "two and sixty thousand." "U'sh'vah me'ot" means "and seven hundred." [NUM.1.40] To the sons of Asher, their lineage, to their families, to the house of their fathers, by number of names from a son of twenty years and upwards, everyone who goes out for warfare. [§] livnei asher toldotam le mishpachotam leveit avotam bemispar shemot miben esrim shanah vama'aleh kol yotze tzeva This verse lists the lineage of the tribe of Asher. It details their families, ancestral homes, and a census of men aged 20 years and above who were capable of military service. 'livnei' means 'to the sons of,' 'asher' is the name of the tribe, 'toldotam' means 'their generations/lineage,' 'le mishpachotam' means 'to their families,' 'leveit avotam' means 'to the house of their fathers,' 'bemispar' means 'by number,' 'shemot' means 'names,' 'miben esrim shanah' means 'from a son of twenty years,' 'vama'aleh' means 'and upwards,' and 'kol yotze tzeva' means 'everyone who goes out for the army/warfare'. [NUM.1.41] Their count for the tribe of Asher was one and forty thousand and five hundred. [§] p’kudeyhem l’mateh Asher echad v’arba’im elef v’chamesh me’ot. This verse details the number of men counted from the tribe of Asher. 'P’kudeyhem' refers to ‘their countings’ or ‘their census’. ‘L’mateh Asher’ means ‘to the tribe of Asher’. 'Echad' means 'one'. 'V’arba’im elef' means 'and forty thousand'. 'V’chamesh me’ot' means 'and five hundred'. [NUM.1.42] The sons of Naphtali, their generations by their clans, by their ancestral homes, in a number of names, from a son of twenty years and upward, everyone who goes out for the army. [§] bnei naftali toldotam le mishpachotam le beit avotam be mispar shemot miben esrim shanah vamalea kol yotze tzeva. This verse begins by identifying the descendants of Naphtali. It then states that the following is a record of their clans, by their ancestral homes, according to a count of names of all males from age twenty years and upward who are able to go to war. [NUM.1.43] Their countings for the tribe of Naphtali were three and fifty thousand and four hundred. [§] p'kudehem l'mateh naftali shloshah v'chamishim elef v'arba me'ot. This verse details the number of men from the tribe of Naphtali counted for military service. "P'kudehem" refers to "their countings". "L'mateh" means "to the tribe of". "Naftali" is the name of the tribe. "Shloshah v'chamishim elef" means "three and fifty thousand". "V'arba me'ot" means "and four hundred". [NUM.1.44] These are the countings that Moses and Aaron and the leaders of Israel counted, twelve men, one man for each ancestral house they were. [§] Elleh hap’kudim asher pakad Moshe v’Aharon unesi’ei Yisrael shneim asar ish ish-echad l’beit-avotav hayu. This verse lists the names of those who were counted by Moses, Aaron, and the leaders of Israel. “Elleh” means “these.” “Hap’kudim” means “the countings” or “the censuses.” “Asher” means “that” or “which.” “Pakad” means “to count” or “to muster.” “Moshe” is Moses. “V’Aharon” means “and Aaron.” “Unesi’ei” means “and the leaders of.” “Yisrael” is Israel. “Shneim asar” means “twelve.” “Ish” means “man” or “person.” “Ish-echad” means “one man.” “L’beit-avotav” means “to the house of their fathers” or “for each ancestral house.” “Hayu” means “they were.” [NUM.1.45] And all the counts of the sons of Israel were to the house of their fathers, from a son of twenty years and upward, all who go out in the army in Israel. [§] Va-yhee-yoo kol-peh-koo-day ben-ee-yis-ra-el le-bayt a-vo-tam mee-ben es-rim sha-nah va-ma-ah-lah kol yo-tseh tza-vah be-yis-ra-el. This verse describes a census of the Israelites. 'Va-yhee-yoo' means 'and they were'. 'Kol' means 'all'. 'Peh-koo-day' means 'counts' or 'listings'. 'Ben-ee-yis-ra-el' means 'sons of Israel'. 'Le-bayt a-vo-tam' means 'to the house of their fathers' (meaning by their family lineage). 'Mee-ben es-rim sha-nah va-ma-ah-lah' means 'from a son of twenty years and upward'. 'Kol yo-tseh tza-vah' means 'all who go out in the army'. 'Be-yis-ra-el' means 'in Israel'. [NUM.1.46] And all of those counted were six hundred thousand and three thousand and five hundred and fifty. [§] vayhiyu kol-hapequdim shesh-me'ot elef ushloshet alfim vachamesh me'ot vachamishim This verse details a census count. 'Vayhiyu' means 'and they were'. 'Kol-hapequdim' means 'all of those counted'. 'Shesh-me'ot elef' means 'six hundred thousand'. 'Ushloshet alfim' means 'and three thousand'. 'Vachamesh me'ot' means 'and five hundred'. 'Vachamishim' means 'and fifty'. [NUM.1.47] And the Levites, to the tribe of their fathers, were not counted among them. [§] V'hal'vi'im l'mateh avotam, lo hatpakdu b'tocham. This verse discusses the Levites and their lineage. 'V'hal'vi'im' means 'and the Levites'. 'L'mateh avotam' means 'to the tribe of their fathers'. 'Lo hatpakdu' means 'were not counted'. 'B'tocham' means 'among them'. The 'p' at the end is a traditional verse marker and does not contribute to the meaning. [NUM.1.48] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.1.49] But you shall not count the staff of Levi, and you shall not take a census of their individuals among the sons of Israel. [§] akh et-matteh Levi lo tifkod ve'et rosham lo tissa betokh benei Yisrael. This verse comes from Numbers 1:49. 'Akh' means 'but' or 'only'. 'Et' is a particle marking the direct object. 'Matteh' means 'staff' or 'tribe'. 'Levi' is the name of a tribe. 'Lo tifkod' means 'you shall not count'. 'Ve'et' means 'and'. 'Rosham' means 'their head' (figuratively, their individuals). 'Lo tissa' means 'you shall not lift' or 'you shall not take a census of'. 'Betokh' means 'among' or 'within'. 'Benei' means 'sons of'. 'Yisrael' is the name of the nation Israel. [NUM.1.50] And you shall appoint the Levites over the tent of testimony, and over all its utensils, and over all that belongs to it. They shall carry the tent and all its utensils, and they shall serve it, and they shall encamp around the tent. [§] ve-atah ha-peked et-ha-leviyim al-mishkan ha-edut ve-al kol-kelav ve-al kol-asher-lo; hemah yis'u et-ha-mishkan ve-et kol-kelav ve-hemah yishartuhu; ve-saviv la-mishkan yachanu. This verse instructs that you (the speaker) are to appoint the Levites over the tent of testimony and all its utensils and all that belongs to it. They are to carry the tent and all its utensils, and they are to serve it, and they are to encamp around the tent. [NUM.1.51] And when the Tabernacle is moved, the Levites shall take it down. And when the Tabernacle is set up, the Levites shall erect it. And the stranger who approaches shall be put to death. [§] u-vi-ne-soa ha-mish-khan yo-ree-du o-to ha-le-vee-eem u-va-chan-ot ha-mish-khan ya-kee-mu o-to ha-le-vee-eem ve-ha-zar ha-ka-rev yoo-mat. This verse details the responsibilities of the Levites concerning the Tabernacle (the ‘mishkan’). When the Tabernacle was taken down for travel (‘ne-soa’), the Levites were to take it down. When the Tabernacle was set up (‘ba-chan-ot’), the Levites were to set it up. Anyone not of the Levite lineage who approaches to perform these duties will be put to death. [NUM.1.52] And the sons of Israel will camp, each over their camp and each over their standard by their armies. [§] vekhanu bnei yisrael ish al makhanehu vish al diglo letziv'otam This verse describes how the Israelites will camp. 'Bnei Yisrael' means 'sons of Israel' or 'Israelites'. 'Ish' means 'man' or 'each'. 'Al' means 'upon' or 'over'. 'Makhaneh' means 'camp'. 'Diglo' means 'flag' or 'standard'. 'Letziv'otam' means 'their armies' or 'by their armies'. The verb 'khanu' means 'they will camp' or 'they will rest'. [NUM.1.53] And the Levites will camp around the tent of testimony, and there will not be anger upon the assembly of the children of Israel, and the Levites will guard the watch of the tent of testimony. [§] vehaLeviyim yachanuv saviv le mishkan haedut velo yihiye ketsef al adat benei Yisrael veshamru haLeviyim et mishmeret mishkan haedut. This verse describes the Levites encamping around the tent of testimony and ensuring there is no anger upon the assembly of the children of Israel, and that the Levites will guard the watch of the tent of testimony. [NUM.1.54] And the Israelites did according to all that Yahveh commanded to Moses, so they did. [§] Va-ya-a-soo ben-ei yis-ra-el ke-kol asher tzi-vah Yahveh et-mosheh ken asoo. This verse describes the Israelites doing everything that Yahveh commanded Moses. 'Va-ya-a-soo' means 'and they did'. 'Ben-ei yis-ra-el' means 'sons of Israel' or 'the Israelites'. 'Ke-kol asher' means 'according to all that'. 'Tzi-vah' means 'commanded'. 'Yahveh' is the proper name of God. 'Et-mosheh' means 'to Moses'. 'Ken asoo' means 'so they did'.

NUM.2

[NUM.2.1] And Yahveh spoke to Moses and to Aaron, saying. [§] Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor. This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'. [NUM.2.2] Each man will be over his standard, with the symbols of his fathers’ house, and the sons of Israel will encamp opposite, surrounding the Tent of Meeting on all sides. [§] eesh al-dig-lo be-o-tot le-beit a-vo-tam yach-nu benee yis-ra-el min-neg-ed sa-veev le-o-hel-mo-ed yach-nu. This verse describes how the Israelites will encamp around the Tent of Meeting. Each man will be over his standard, with the symbols of their fathers’ houses. They will encircle the Tent of Meeting on all sides. 'eesh' means man. 'dig-lo' means standard/flag. 'be-o-tot' means with signs/symbols. 'le-beit a-vo-tam' means to the house of their fathers. 'yach-nu' means they will encamp. 'bnee yis-ra-el' means sons of Israel (the Israelites). 'min-neg-ed' means opposite/facing. 'sa-veev' means around/surrounding. 'le-o-hel-mo-ed' means to the Tent of Meeting. [NUM.2.3] And those who encamp towards the east have the banner of the camp of Judah for their armies, and the leader of the sons of Judah is Nachshon son of Amminadav. [§] ve-ha-chonim keidmah mizrachah degel machaneh yehudah le-tzivaotam ve-nasia livnei yehudah nachshon ben-amminadav. This verse describes the encampment of the tribe of Judah. 've-ha-chonim' means 'and those who encamp'. 'keidmah mizrachah' means 'towards the east'. 'degel machaneh yehudah' means 'the banner of the camp of Judah'. 'le-tzivaotam' means 'to their armies'. 've-nasia livnei yehudah' means 'and the leader of the sons of Judah'. 'nachshon ben-amminadav' is the name of the leader, meaning 'Nachshon son of Amminadav'. [NUM.2.4] His army and those counted among them were seventy-four thousand and six hundred. [§] oo-tse-vah-oh oo-fkeh-deh-hem ar-bah-ah vish-beh-eem elef vish-esh meh-oh. This verse lists a number. "Tsebah" means host, army or warfare. "Pekudehem" means those counted, or officials. "Arbah" is four. "Vish-beh-eem" is seventy. "Elef" means thousand. "Vish-esh" is six. "Meh-oh" means hundreds. Therefore, the verse lists a number of individuals counted as part of an army or official list. [NUM.2.5] And those who encamp over him are the tribe of Issachar, and the leader for the sons of Issachar is Netanel son of Tsofar. [§] vehaḥonim ʿalav mateh yissaskhar venasi livnei yissaskhar netanel ben-tsuʿar This verse describes the encampment and leadership associated with the tribe of Issachar. 'vehaḥonim' means 'and those who encamp.' 'ʿalav' means 'upon him' or 'over him'. 'mateh' means 'tribe' or 'staff'. 'yissaskhar' is the name of the tribe, Issachar. 'venasi' means 'and the leader' or 'and the prince'. 'livnei' means 'for the sons of' or 'for the children of'. 'netanel' is a proper name, Netanel. 'ben-tsuʿar' means 'son of Tsofar'. [NUM.2.6] His host and his appointed officials were four thousand five hundred and four hundred. [§] oo-tseh-vah-oh oo-peh-koo-dah-eev ahr-bah-ah veh-hah-meesh-sheem el-lef veh-ahr-bah may-oht This verse lists a number related to an army or host. 'Tseh-vah-oh' refers to a host or army. 'Peh-koo-dah-eev' means officials or those appointed. 'Arbah' means four. 'Hahmeesh-sheem' means fifty. 'El-lef' means thousand. 'May-oht' means hundreds. The verse is simply stating a quantity of people. [NUM.2.7] The staff of Zebulun, and the leader of the sons of Zebulun, is Eli'av son of Chelon. [§] ma-teh zə-vu-lun və-na-si ˈliv-nē zə-vu-lun ֱe-li-ˈav ben-ḥe-lon This verse lists the representative or leader of the tribe of Zebulun. "Mateh" means staff or rod, often used metaphorically to represent a tribe or leadership. "Zebulun" is the name of the tribe. "Nasi" means lifted up, or a prince/leader. "Beni" means sons of. "Eli'av" is a personal name. "Ben" means son. "Chelon" is a personal name. [NUM.2.8] His army and commands were seven and fifty thousand and four hundred. [§] oo-tseh-vah-oh oo-fkeh-oo-dahv shih-veh-ah vah-hah-meesh-sheem eh-lef veh-ar-bah meh-oh. This verse describes the number of warriors in an army. "Tseh-vah-oh" refers to the army or host. "Fkeh-oo-dahv" means commands or officers. "Shih-veh-ah" means seven. "Vah-hah-meesh-sheem" means and fifty. "Eh-lef" means thousand. "Veh-ar-bah" means and four. "Meh-oh" means hundred. [NUM.2.9] All the counted of the camp of Judah were one hundred thousand and eighty thousand and six thousand and four hundred for their armies. They shall go first. [§] kol-hap-kud-eem le-ma-chan-eh yeh-oo-dah me-at elef oo-shmo-neem elef oo-she-she-tet al-a-peem ve-ar-bah-me-ot le-tziv-o-tam ree-sho-nah yis-sa-oo. This verse details the number of men from the tribe of Judah who were counted for military service and specifies they were to go first when the Israelites set out. "Kol" means "all", "hap-kud-eem" means "the counted", "le-ma-chan-eh" means "to the camp", "Yehudah" is the name of the tribe Judah. "Me-at elef" means "from a hundred thousand", "oo-shmo-neem elef" means "and eighty thousand", "oo-she-she-tet al-a-peem" means "and six thousand", "ve-ar-bah-me-ot" means "and four hundred", "le-tziv-o-tam" means "for their armies", "ree-sho-nah" means "first", and "yis-sa-oo" means "they shall go". [NUM.2.10] The standard of the camp of Reuben was to the south for their armies, and the leader for the sons of Reuben was Elitzur, son of Shdeiur. [§] degel machaneh reuben teimanah letzivaotam venasi livnei reuben elitzur ben-shdeiur This verse describes the standard and leader of the Reubenite camp in the wilderness. "Degel" means standard or flag. "Machaneh" means camp. "Reuben" is a proper noun, the name of one of Jacob's sons. "Teimanah" means south. "Letzivaotam" means for their armies. "Venasi" means and the leader. "Livnei" means for the sons. "Elitzur" is a proper noun, a man's name. "Ben-shdeiur" means son of Shdeiur. [NUM.2.11] His host and his appointed ones are six and forty thousand, and five hundred. [§] u-tsva-o u-fekudav shisha ve-arba'im elef va-chamesh me-ot. This verse describes a number associated with an army or host. 'Tsva'o' refers to 'his host' or 'his army'. 'Pekudav' means 'his counted ones' or 'his appointed ones'. 'Shisha ve-arba'im elef' translates to 'six and forty thousand'. 'Va-chamesh me-ot' means 'and five hundred'. [NUM.2.12] And those who encamp over it are the tribe of Simeon, and the leader to the sons of Simeon is Shelumiel son of Zurishaddai. [§] vehaĥonim ʿalaiv matteh Shimʿon venasi livenei Shimʿon Shelumiel ben-Zurishaddai. This verse describes the encampment and leadership related to the tribe of Simeon. 'Vehaĥonim' means 'and those who encamp'. 'ʿalaiv' means 'over him/it'. 'Matteh' means 'tribe' or 'standard'. 'Shimʿon' is the name Simeon. 'Venasi' means 'and the leader'. 'Livenei' means 'to the sons of'. 'Shelumiel' is a proper name. 'Ben' means 'son of'. 'Zurishaddai' is a proper name. [NUM.2.13] His army and his officers totaled nineteen and fifty thousand and three hundred. [§] oo-tseh-vah-oh oo-peh-koo-day-hem tees-shah-ay vah-hah-meesh-sheem eh-lef oo-shlohsh may-oht. This verse details a numerical count of an army. "oo-tseh-vah-oh" refers to 'his army', "oo-peh-koo-day-hem" refers to 'his officers', "tees-shah-ay" is 'nineteen', "vah-hah-meesh-sheem" is 'and fifty', "eh-lef" is 'thousand', "oo-shlohsh" is 'and three', and "may-oht" is 'hundred'. The verse is stating the total number of soldiers and officers. [NUM.2.14] And the staff of Gad, and the leader for the descendants of Gad, was Elyasaf, son of Reuel. [§] ve-ma-teh ga-d ve-na-see li-ve-nei ga-d el-ya-saf ben-re-u-el This verse lists the leader and staff for the tribe of Gad. 'Mateh' means 'staff' or 'tribe'. 'Gad' is the name of a tribe. 'Nasi' means 'leader'. 'Bnei' means 'sons of' or 'descendants of'. 'Elyasaf' is a personal name. 'Ben' means 'son of'. 'Reuel' is a personal name. [NUM.2.15] And his army and their officers, five and forty thousand and six hundred and fifty. [§] u-tze-vah-oh u-peh-koo-deh-hem ha-mee-shah ve-ar-bah-eem eh-lef ve-shesh meh-oh-t ve-hah-mee-sheem This verse describes a number of soldiers. "Tze-vah-oh" refers to an army or host. "Peh-koo-deh-hem" means their officers or officials. "Ha-mee-shah ve-ar-bah-eem" means five and forty, referring to thousands. "Eh-lef" is thousands. "Shesh meh-oh-t" means six hundred. "Ve-hah-mee-sheem" means and fifty. [NUM.2.16] All the counts to the camp of Reuben were one hundred thousand and one thousand five hundred, fifty thousand and four hundred fifty for their armies. The seconds will go forth. [§] kol-hap-ku-deem le-ma-chan-eh re-oo-ven me-at eh-lef ve-eh-chad ve-cha-meesh-eem eh-lef ve-ar-bah-meh-ot ve-cha-meesh-eem le-tsiv-o-tam oo-she-nee-eem yis-soo. This verse details the number of fighting men from the tribe of Reuben. "kol" means "all". "hap-ku-deem" means "the counts" or "the census". "le-ma-chan-eh" means "to the camp". "re-oo-ven" is the name of the tribe. "me-at" means "hundred". "eh-lef" means "thousand". "ve" means "and". "ar-bah-meh-ot" means "four hundred". "le-tsiv-o-tam" means "for their armies". "oo-she-nee-eem" means "the seconds" (in order of marching). "yis-soo" means "they will go forth". [NUM.2.17] And the Tent of Meeting moved with the camp of the Levites in the midst of the camps, just as they camped, so they will move, each man with what is by his hand, according to their standards. [§] veh-nah-sah ohel-moed mah-khan-eh hal-vee-eem beh-toch ham-mah-khan-ot ka-ah-sher yah-khan-oo ken yis-sah-oo eesh al-yado ledig-leh-hem. This verse describes the order of the encampment and movement of the Israelites. Specifically, it details how the Tent of Meeting and the camp of the Levites were positioned within the overall encampment and how they moved when the Israelites journeyed. The Levites moved in the same order they were camped, each tribe under its own banner. [NUM.2.18] The standard of the camp of Ephraim for their armies faced south, and the leader of the descendants of Ephraim was Elishama son of Ammihud. [§] degel machaneh efraim le tsivaotam yamma venasi livnei efraim elishama ben ammihud. This verse describes the standard of the camp of Ephraim and its army, and names the leader of the descendants of Ephraim. "Degel" means standard or flag. "Machaneh" means camp. "Tzivaotam" is their armies. "Yamma" means south. "Venasi" means and the leader. "Livnei" means to the sons/descendants of. "Ben" means son of. [NUM.2.19] And his army and his officers were forty thousand and five hundred. [§] oo-tsə-vah-ooh oo-fə-koo-deh-hem ar-bah-eem el-ef vah-hah-meh meh-oh This verse describes a quantity of warriors. 'oo-tsə-vah-ooh' refers to 'his army', with 'oo' being a conjunction, 'tsə-vah' meaning 'army' and 'ooh' being a possessive pronoun meaning 'his'. 'oo-fə-koo-deh-hem' translates to 'and his officers', with 'fə-koo-deh' meaning 'officers' and 'hem' being a possessive pronoun meaning 'his'. 'ar-bah-eem' means 'forty thousand', and 'el-ef' means 'thousand'. 'vah-hah-meh meh-oh' translates to 'and five hundred'. [NUM.2.20] And upon him was the staff of Manasseh, and a leader for the sons of Manasseh was Gamliel, son of Redemption of a Rock. [§] ve-ah-lee-v mah-teh meh-nah-sheh ve-nah-see-ah lee-bneh-ee meh-nah-sheh gam-lee-el ben-peh-dah-tzoor. This verse describes the lineage and leadership within the tribe of Manasseh. 'Mah-teh' refers to a rod or staff, symbolizing authority. 'Nah-see-ah' means a leader or prince. 'Bneh' means sons or descendants. 'Peh-dah-tzoor' is a proper name, meaning 'redemption of a rock'. [NUM.2.21] His army and their officers numbered two and thirty thousand, and two hundred. [§] oo-tseh-vah-voo oo-peh-koo-deh-hem sheh-nah-yim oo-shloh-sheem elef oo-mah-ahtaim. This verse describes a number of soldiers or an army. "Tsehvah" refers to an army or host. "Pekudehem" means their officers or those who are appointed to them. "Shnayim" is two. "Shlosheem" is thirty. "Elef" is thousand. "Mahtaim" is two hundred. The verse structure implies a total number. [NUM.2.22] And the staff of Benjamin, and the leader of the sons of Benjamin, Avidan, son of Gideon. [§] u-mat-teh bin-ya-min ve-na-see li-v-nei bin-ya-min a-vee-dan ben-gid-eo-nee. This verse lists the leader and staff of the tribe of Benjamin. 'Mattah' means 'staff' or 'rod'. 'Binyamin' is the name 'Benjamin'. 'Nasi' means 'lifted up', typically translated as 'prince' or 'leader'. 'B'nei Binyamin' means 'sons of Benjamin', referencing the people of the tribe. 'Avidan' is a proper name. 'Ben Gideoni' means 'son of Gideon'. [NUM.2.23] And his army and their officers were five and thirty thousand and four hundred. [§] oo-tseh-vah-oh oo-peh-koo-day-hem khah-mee-shah oo-shloh-sheem eh-lef veh-ar-bah may-ot This verse describes the number of soldiers in an army. 'Tseh-vah-oh' refers to an army or host. 'Peh-koo-day-hem' means 'their officers' or 'those appointed over them'. 'Khah-mee-shah' is 'five', 'oo-shloh-sheem' is 'and thirty', 'eh-lef' is 'thousand', 'veh-ar-bah' is 'and four', and 'may-ot' is 'hundreds'. The 'veh' is a conjunction meaning 'and'. [NUM.2.24] All the counted to the camp of Ephraim are one thousand and eight thousand and one hundred for their armies, and the third will set out. [§] kol-hap-kud-eem le-ma-khan-eh ef-ra-eem me-at elef u-sh-mo-net a-la-feem u-me-ah le-tsiv-otam u-shlish-eem yis-a-oo. This verse details the number of fighting men from the camp of Ephraim. "Kol" means all, "hap-kud-eem" means the counted/mustered, "le-ma-khan-eh" means to the camp, "ef-ra-eem" is the name of the tribe, "me-at elef" means one thousand, "u-sh-mo-net a-la-feem" means and eight thousand, "u-me-ah" means and one hundred, "le-tsiv-otam" means for their armies/forces, and "u-shlish-eem yis-a-oo" means and the third will set out/travel. [NUM.2.25] The standard of the camp of Dan was to the north concerning their armies, and Ahiezer, son of Ammishaddai, was the leader of the children of Dan. [§] degel machaneh dan tsafonah litzvaotam venasi livnei dan achiezer ben amishadai This verse describes the standard (degel) of the camp of Dan, positioned north (tsafonah) relative to their armies (litzvaotam). It then identifies Ahiezer, son of Ammishaddai, as the leader (nasi) of the children of Dan. [NUM.2.26] His army and their officers were two and sixty thousand and seven hundred. [§] oo-tsə-vah-voo oo-fə-koo-day-hem shə-nah-yim və-shish-shim ə-lef oo-shə-vah mə-ot This verse lists a number of soldiers or an army. 'Tsə-vah' refers to a host, army, or war. 'Pə-koo-day-hem' means 'their officers' or 'those appointed over them'. 'Shə-nah-yim' means 'two'. 'Shish-shim' means 'sixty'. 'A-lef' means 'thousand'. 'Shə-vah' means 'seven'. 'Mə-ot' means 'hundreds'. [NUM.2.27] And those encamping over it are the tribe of Asher, and the leader to the children of Asher is Pagiel son of Achran. [§] ve-ha-chonim alav mateh Asher ve-nasia livnei Asher Pagiel ben Achran. This verse describes the encampment of the tribe of Asher and names its leader. "ve-ha-chonim" means "and those encamping". "alav" means "upon him" or "over him" – referring to the tribal territory. "mateh Asher" means "the tribe of Asher". "ve-nasia" means "and the leader". "livnei Asher" means "to the children of Asher". "Pagiel ben Achran" means "Pagiel son of Achran". [NUM.2.28] And his host and their officials were one, forty thousand and five hundred. [§] u-tzva-o u-pekudei-hem e-chad u-arba-im elef va-chamesh me-ot. This verse describes a number of people. 'Tzva-o' means 'his host' or 'his army'. 'Pekudei-hem' means 'their officials' or 'those counted among them'. 'Echad' means 'one'. 'Arba-im' means 'forty'. 'Elef' means 'thousand'. 'Chamesh' means 'five'. 'Me-ot' means 'hundreds'. The 'u' at the beginning of some words is a conjunction meaning 'and'. 'Va' means 'and' as well. [NUM.2.29] And the staff of Naphtali, and the leader to the sons of Naphtali, Ahira, son of Enan. [§] oo-mah-teh naf-tah-lee vee-nah-see’ lee-v’nei naf-tah-lee ah-hee-rah’ ben-ay-nan. This verse comes from Numbers 2:2 and details the leader of the tribe of Naphtali. 'Mateh' refers to a rod, staff, or tribe. 'Nafhtali' is the name of the tribe. 'Nasi' means a raised-up one, or leader. 'Ben' means son, and 'Ay-nan' is a proper name. The 'vee' at the beginning indicates 'and'. [NUM.2.30] His army and their numbered officials were three and five thousand, and four hundred. [§] oo-tsə-vah-oh oo-fə-koo-deh-hem shə-loh-shah va-chah-meesh-eem elef və-ar-bah mə-ot This verse describes the number of fighting men. 'Tsəvah' means army or host. 'Pəkoodehem' refers to their numbered people or officials. 'Shəloh-shah' is three, 'chah-meesh-eem' is five, 'elef' means thousand, 'ar-bah' is four, and 'mə-ot' is hundreds. The verse is stating a quantity of fighting men. [NUM.2.31] All the counted men of the camp of Dan are one hundred thousand and seven thousand five hundred, six hundred last to travel under their banners. [§] kal-hap-puk-dim le-ma-khaneh dan me-at elef ve-shiv'ah ve-chamishim elef ve-shesh me-ot la-acharonah yis'u le-dig-lei-hem. This verse details the order in which the tribes will travel in the wilderness. Specifically, it lists the number of men from the tribe of Dan who are prepared to move, and states that they will go last under their banner. "P" at the end is a paragraph marker. [NUM.2.32] These are the census numbers of the children of Israel to the house of their fathers, all the census numbers of the camps to their armies: six hundred thousand and three thousand and five hundred and fifty. [§] Elleh p’kudei b’nei-Yisra’el l’veit avotam, kol-p’kudei ha-machanot l’tziva’otam, shesh-me’ot elef u-shloshet alfim u-chamesh me’ot va-chamishim. This verse lists the census numbers of the Israelites, organized by their ancestral houses and armies. "Elleh" means "these". "P’kudei" means "census numbers" or "counts". "B’nei-Yisra’el" is "the children of Israel". "L’veit avotam" means "to the house of their fathers" (ancestral houses). "Kol" means "all". "Ha-machanot" means "the camps". "L’tziva’otam" means "to their armies". The numbers are literal: "shesh-me’ot" is six hundred, "elef" is thousand, "shloshet" is three, "alfim" is thousands, “chamesh” is five, “me’ot” is hundreds, and “chamishim” is fifty. [NUM.2.33] And the Levites were not counted among the children of Israel, as Yahveh commanded to Moses. [§] ve-ha-leviyim lo hitpakdu be-toch benei yisrael ka-asher tzivah Yahveh et-mosheh. This verse describes the Levites not being counted among the children of Israel as Yahveh commanded Moses. 'Leviyim' refers to the Levites, the priestly tribe. 'hitpakdu' means 'were counted'. 'bnei yisrael' means 'children of Israel'. 'tzivah' means 'commanded'. 'et-mosheh' means 'to Moses'. [NUM.2.34] And the sons of Israel did according to all that Yahveh commanded Moses. Thus they encamped by their flags and thus they traveled, each according to his families, according to the house of his ancestors. [§] va-ya-asu benee yisrael ke-kol asher tzivah Yahveh et Moshe ken khanu le-diglehem ve-ken nas-u ish le-mishpachotav al beit avotav. This verse describes the Israelites following the instructions Yahveh gave to Moses regarding their encampment and travel arrangements. Specifically, it states they did everything Yahveh commanded Moses, and they arranged themselves according to their flags and family lineage.

NUM.3

[NUM.3.1] And these are the origins of Aaron and Moses, on the day that Yahveh spoke with Moses on Mount Sinai. [§] ve'eleh toldot aharon umo'sheh beyom diber Yahveh et-mosheh behar Sinai. This verse introduces the lineage of Aaron and Moses, specifying that the events described occurred on the day that Yahveh spoke with Moses on Mount Sinai. "ve'eleh" means "and these". "toldot" means "genealogies" or "origins". "aharon" is Aaron’s name. "umo’sheh" means “and Moses”. "beyom" means “on the day”. "diber" means “spoke”. "Yahveh" is the name of God. "et-mosheh" is “with Moses.” “behar Sinai” means “on Mount Sinai.” [NUM.3.2] And these are the names of the sons of Aaron, the firstborn: Nadav and Avihu, Elazar and Itamar. [§] ve-elleh shmot benei-aharon habbekhor nadav va-avihu elazar ve-itamar. This verse lists the names of Aaron's sons. 've-elleh' means 'and these'. 'shmot' means 'names'. 'benei' means 'sons of'. 'aharon' is the name 'Aaron'. 'habbekhor' means 'the firstborn'. 'nadav' and 'avihu' are names. 'elazar' and 'itamar' are names as well. The 've' before 'elazar' means 'and'. [NUM.3.3] These are the names of the sons of Aaron, the priests who were anointed, that their hand was filled to act as priests. [§] elleh shmot bnei aharon hakohanim hammshuchim asher mile yadum lekahan This verse lists the names of the sons of Aaron, the priests who were anointed. "elleh" means "these". "shmot" means "names". "bnei" means "sons". "aharon" is the name Aaron. "hakohanim" means "the priests". "hammshuchim" means "the anointed". "asher" means "that" or "who". "mile yadum" means "filled their hand". "lekahan" means "to priest" or "for priesthood". [NUM.3.4] And Nadab and Abihu died before Yahveh, by offering strange fire before Yahveh in the wilderness of Sinai, and they had no children. Then Eleazar and Ithamar served as priests before their father Aaron. [§] Va-ya-mat Nadav va-Avi-hu lif-nei Yahveh be-ha-krivam esh zarah lif-nei Yahveh be-midbar Sinai u-vanim lo-hayu lahem va-yikhen Elazar ve-Itamar al-pnei Aharon aviehem. This verse describes the death of Nadab and Abihu, sons of Aaron, because they offered 'strange fire' before Yahveh in the wilderness of Sinai. It also notes they had no children and that Eleazar and Ithamar served as priests in their father Aaron’s stead. [NUM.3.5] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.3.6] Bring near the staff of Levi, and you shall set it before Aaron my Lord the priest, and it shall serve him. [§] hakrev et-matteh levi vehama'data oto lifnei aharon hakohen vesher'tu oto. This verse instructs someone to bring the staff of Levi and set it before Aaron the priest, so that it may serve him. The verbs indicate direct commands and action. [NUM.3.7] And they will keep the guard duty of him, and the guard duty of all the congregation, before the tent of meeting, to perform the service of the tabernacle. [§] veshamru et mishmarto ve'et mishmeret kol ha'eda lifnei ohel mo'ed la'avod et avodat hamishkan. This verse describes the keeping of the watch/guard duty. 'veshamru' means 'and they will keep'. 'et mishmarto' means 'the guard duty of him'. 've'et mishmeret kol ha'eda' means 'and the guard duty of all the congregation'. 'lifnei ohel mo'ed' means 'before the tent of meeting'. 'la'avod et avodat hamishkan' means 'to perform the service of the tabernacle'. [NUM.3.8] And they shall guard all the vessels of the tent of meeting, and the charge of the children of Israel to serve the service of the Tabernacle. [§] vəšāmərū ʾet-kāl-klē ʾōhel mōʿēd vəʾet-mišmāret bənē yiśrāʾēl laʿăvōd ʾet-ʿăvōdāt hammisḵān. This verse describes the duties of the Levites regarding the Tabernacle. 'vəšāmərū' means 'and they shall guard'. 'ʾet' is a direct object marker. 'kāl-klē' means 'all the vessels'. 'ʾōhel mōʿēd' means 'the tent of meeting'. 'mišmāret bənē yiśrāʾēl' means 'the charge of the children of Israel'. 'laʿăvōd' means 'to serve'. 'ʿăvōdāt hammisḵān' means 'the service of the Tabernacle'. [NUM.3.9] And you shall give the Levites to Aaron and to his sons. They are given, they are given to him, from the sons of Israel. [§] ve-na-ta-ta eh-et-ha-le-vee-eem le-ah-a-ron oo-le-va-nav nev-oo-neem nev-oo-neem heh-ma lo mei-et benee yis-ra-el This verse describes the giving of the Levites to Aaron and his sons. 'Ve-nata-ta' means 'and you will give'. 'Ha-leviyim' means 'the Levites'. 'Le-Aaron u-le-vanav' means 'to Aaron and to his sons'. 'Netunim netunim' is a doubled form emphasizing that they are given, or dedicated. 'Hemah lo' means 'they are to him'. 'Me'et benei Yisrael' means 'from the sons of Israel'. [NUM.3.10] And Aaron and his sons you will appoint, and they will guard their priesthood. And the stranger who approaches will be put to death. [§] ve-et-aharon ve-et-banav tifkod ve-shamru et-kehunatam ve-hazar ha-karev yumat. This verse concerns the priestly lineage and the consequences of unauthorized access to the sacred duties. 've-et' is a conjunction meaning 'and'. 'aharon' is Aaron. 'banav' is 'his sons'. 'tifkod' means 'you will appoint' or 'you will count'. 've-shamru' means 'and they will guard'. 'et-kehunatam' means 'their priesthood'. 've-hazar' means 'and the stranger'. 'ha-karev' means 'who approaches'. 'yumat' means 'will be put to death'. [NUM.3.11] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.3.12] And behold, I have taken the Levites from among the sons of Israel instead of all the firstborn, the opening of the womb from the sons of Israel, and the Levites shall be to me. [§] va-a-nee hee-neh la-kach-tee et-ha-lev-ee-eem mee-toch b-nei yis-ra-el ta-chat kol be-chor pe-ter re-chem mee-b-nei yis-ra-el ve-ha-yoo lee ha-lev-ee-eem. This verse discusses the replacement of firstborn sons with Levites. 'Va-a-nee' means 'and I'. 'Hee-neh' means 'behold' or 'here'. 'La-kach-tee' means 'I have taken'. 'Et-ha-lev-ee-eem' refers to 'the Levites'. 'Mee-toch b-nei yis-ra-el' means 'from among the sons of Israel'. 'Ta-chat' means 'instead of' or 'in place of'. 'Kol be-chor' means 'all the firstborn'. 'Pe-ter re-chem' means 'the opening of the womb', or firstborn. 'Mee-b-nei yis-ra-el' means 'from the sons of Israel'. 'Ve-ha-yoo' means 'and they shall be'. 'Lee' means 'to me'. [NUM.3.13] For all the firstborn are mine. In the day that I smote all the firstborn in the land of Egypt, I consecrated to myself all the firstborn in Israel, from man to beast. They will be mine, I am Yahveh. [§] kee lee kol-bekhor; beyom hakhoti kol-bekhor bearetz mitzrayim hikdashti lee kol-bekhor beyisrael meadam ad-behemah lee yihyu ani Yahveh. This verse discusses the firstborn. 'Kee' means 'for' or 'because'. 'Lee' means 'to me' or 'mine'. 'Kol' means 'all' or 'every'. 'Bekhor' means 'firstborn'. 'Beyom' means 'in the day'. 'Hakhoti' means 'I smote'. 'Bearetz' means 'in the land'. 'Mitzrayim' means 'Egypt'. 'Hikdashti' means 'I consecrated'. 'Beyisrael' means 'in Israel'. 'Meadam' means 'from man'. 'Ad-behemah' means 'to beast'. 'Yihyu' means 'they will be'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. [NUM.3.14] And Yahveh spoke to Moses in the Wilderness of Sinai, saying: [§] Va-ye-da-ber Yahveh el-Mosheh be-mid-bar See-nai le-emor. This verse describes Yahveh speaking to Moses in the Wilderness of Sinai, intending to say something. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'be-mid-bar See-nai' means 'in the Wilderness of Sinai'. 'le-emor' means 'to say' or 'saying'. [NUM.3.15] Count the sons of Levi to their fathers’ houses, to their families, every male from a month old and upward, you shall count them. [§] pekod et-benei levi le-beit avotam le-mishpechotam kol-zachar mi-ben-chodesh va-ma'ale tifkedem. This verse instructs a census of the Levites. "Pekod" means to count or enumerate. "Benei Levi" is the sons of Levi, the Levites. "Le-beit avotam" means to their fathers’ houses. "Le-mishpechotam" means to their families. "Kol-zachar" means every male. "Mi-ben-chodesh va-ma'ale" means from a month old and upward. "Tifkedem" means you shall count them. [NUM.3.16] And Moses counted them according to the word of Yahveh, as he had been commanded. [§] Va-yip-kod o-tam Mo-sheh al-pee Yahveh ka-asher tsuv-vah. This verse describes Moses counting the people according to the word of Yahveh, as he was commanded. 'Va-yip-kod' means 'and he counted.' 'O-tam' means 'them.' 'Mo-sheh' is 'Moses.' 'Al-pee' means 'according to the word of.' 'Yahveh' is the proper name of God. 'Ka-asher' means 'as.' 'Tsuv-vah' means 'he was commanded.' [NUM.3.17] And these were the sons of Levi by their names: Gershon, Kehat, and Merari. [§] va-yee-hyoo-eh-leh bee-nay-lee-vee bish-mo-tam ger-shon oo-keh-at oo-meh-ra-ree This verse lists the sons of Levi by name. "vayihyu" means "and they were". "eleh" means "these". "benei" means "sons of". "Levi" is the proper name Levi. "bishmotam" means "by their names". "Gershon", "Kehat", and "Merari" are the names of the three sons. [NUM.3.18] And these are the names of the sons of Gershon, to their families: to Libni and Shimi. [§] ve'eleh shmot benei Gershon lemishp'chotam livni veshim'i. This verse lists the names of the sons of Gershon and their family groups. 've'eleh' means 'and these'. 'shmot' means 'names'. 'benei' means 'sons of'. 'Gershon' is a proper name. 'lemishp'chotam' means 'to their families'. 'livni' means 'to Libni'. 'veshim'i' means 'and Shimi'. [NUM.3.19] And the sons of Kehath, to their families: Amram and Yitzhar, Chevron and Uzzi'el. [§] uvenei kehath lemishpechotam amram veyitzhar chevron veuzzi'el. This verse lists the family lines descended from Kehath, a son of Levi. 'Benei' means 'sons of'. 'Kehath' is a proper noun, a family name. 'Lemishpechotam' means 'to their families'. 'Amram' and 'Yitzhar' are proper nouns, the names of sons. 'Chevron' and 'Uzzi'el' are proper nouns, names of sons. The 've' at the beginning of 'veYitzhar', 'veChevron', and 'veUzzi'el' means 'and'. [NUM.3.20] And the descendants of Merari, by their families, are Mahli and Mushi. These are the families of the Levites, according to their ancestral houses. [§] u-və-nei mərāri lə-miš-pə-ḥō-tām maḥli ū-mūši ēl-lē hēm miš-pə-ḥōt ha-lēvi lə-vēit ʾăvō-tām. This verse lists the families descended from Merari, a son of Levi. It identifies Mahli and Mushi as the heads of those families, and then states that these are the families of the Levites according to their ancestral houses. [NUM.3.21] To Gershon, the family of the Libnites and the family of the Shimeites, these are the families of the Gershonites. [§] le-ger-shon mish-pa-chat ha-liv-nee oo-mish-pa-chat ha-shime-ee ei-leh hem mish-pe-chot ha-ger-shun-nee. This verse lists the families belonging to Gershon. "le" means "to" or "for". "ger-shon" is a proper name, Gershon. "mish-pa-chat" means "family". "ha-liv-nee" means "the Libnites". "oo" means "and". "ha-shime-ee" means "the Shimeites". "ei-leh" means "these". "hem" means "they". "mish-pe-chot" means "families" (plural). "ha-ger-shun-nee" means "the Gershonites". [NUM.3.22] Their countings were in number of all male, from son of one month and upward. Their countings were seven thousands and five hundreds. [§] pə-ḵu-ḏê-hem bə-mis-pār ḵāl-zā-ḵār mi-ben-ḥō-ḏeš wā-mā-‘lā pə-ḵu-ḏê-hem šiv-‘at ‘ă-lā-pîm wa-ḥă-mēš mē-‘ōw This verse details a census. 'pə-ḵu-ḏê-hem' refers to 'their countings'. 'bə-mis-pār' means 'in number'. 'ḵāl-zā-ḵār' is 'all male'. 'mi-ben-ḥō-ḏeš wā-mā-‘lā' means 'from son of month and upward', indicating from one month old and up. The second 'pə-ḵu-ḏê-hem' again refers to 'their countings'. 'šiv-‘at ‘ă-lā-pîm' is 'seven thousands'. 'wa-ḥă-mēš mē-‘ōw' is 'and five hundreds'. [NUM.3.23] The families of the Gershonites will camp after the dwelling toward the west. [§] mish-peh-chot ha-ger-shoo-nee ach-ar-ay ha-mish-khan ya-cha-noo ya-mah This verse describes where the families of Gershon will camp in relation to the dwelling. "Mishpechot" means families. "HaGershuni" is the Gershonites. "Acharei" means after. "HaMishkan" means the dwelling. "Yachanou" means they will camp. "Yamah" means toward the sea or west. [NUM.3.24] And the leader of the family group of the Gershonites was Elyasaf, son of Lael. [§] oo-nə-see-ah veh-beet-ahv lah-gehr-shoo-nee eh-lyah-sahf ben-lah-ehl This verse lists a leader of a family group associated with the Gershonites. 'Nəśî’ means ‘leader’ or ‘prince’. ‘Bêṯ-’āv’ means ‘house of the father’ which refers to a family or clan. ‘La-Gershunni’ indicates association with the Gershonites. ‘Elyasaf’ is a personal name. ‘Ben-Lael’ means ‘son of Lael’. [NUM.3.25] And the guard duty of the sons of Gershon was in the tent of meeting, the tabernacle and the tent – its covering and the screen for the doorway of the tent of meeting. [§] u'mish'meret b'nei-gershon b'ohel mo'ed hamishkan v'ha'ohel mikseh-hu u'masach petach ohel mo'ed. This verse details the responsibilities of the Gershonites. 'Mishmeret' means 'guard duty' or 'watch'. 'B'nei-Gershon' means 'sons of Gershon'. 'Ohel Mo'ed' refers to the tent of meeting. 'Hamishkan' means 'the dwelling', referring to the tabernacle. 'Mikseh-hu' means 'that which covers it'. 'Masach' means 'covering' or 'screen'. 'Petach' means 'opening' or 'doorway'. The verse describes the Gershonites’ duty to care for the coverings and screen of the tent of meeting. [NUM.3.26] And the coverings of the courtyard, and the screen of the entrance of the courtyard, which is over the dwelling and over the altar all around, and its cords for all its service. [§] vekaleei hachatzer ve’et-masach petach hachatzer asher al-hamishkan ve’al-hamizbeach saviv ve’et meitarav lechol avodato This verse describes the coverings and cords used in the courtyard of the Tabernacle. 'Kaleei' refers to the coverings or cloths. 'Hachatzer' is 'the courtyard'. 'Masach' means 'screen' or 'covering'. 'Petach' means 'opening' or 'entrance'. 'Hamishkan' is 'the dwelling' or 'the Tabernacle'. 'Hamizbeach' is 'the altar'. 'Saviv' means 'around'. 'Meitarav' refers to 'its cords'. 'Lchol avodato' means 'for all its work' or 'for all its service'. [NUM.3.27] And the families of the ʿAmrami, and the families of the Yizhari, and the families of the Ḥevroni, and the families of the ʿAziʾeli – these are the families of the Kehati. [§] və-liq-hat mish-pa-ḥat ha-ʿam-ra-mi u-mish-pa-ḥat ha-yiz-ha-ri u-mish-pa-ḥat ha-ḥev-ro-ni u-mish-pa-ḥat ha-ʿa-zi-ʾe-li ʾe-leh hem mish-pe-ḥot ha-qə-ha-ti This verse lists the families descended from Kehat. 'Kehat' is a proper noun, a son of Levi. 'Mishpachat' means family. 'Ha' is the definite article, 'the'. 'Eleh hem' means 'these are'. [NUM.3.28] In the number of all males, from a month old and upward, were eight thousand and six hundred keepers of the guard over the holy things. [§] bə-mis-par kol-za-khar mi-ben-kho-desh va-ma-’leh shə-mo-nat ‘a-la-fim və-shesh me-’ot shom-re mish-me-ret ha-qodesh This verse details a count of males from one month old and upward, specifically those who keep guard over the holy things. ‘Mispar’ means ‘number’ or ‘count’. ‘Kol’ means ‘all’ or ‘every’. ‘Zachar’ means ‘male’. ‘Ben’ means ‘son’ and is used here to indicate age (from a month old). ‘Va-ma’leh’ means ‘and upward’. ‘Shəmonat’ means ‘eight’. ‘‘Alafim’ means ‘thousands’. ‘Və-shesh’ means ‘and six’. ‘Me’ot’ means ‘hundreds’. ‘Shomre’ means ‘keepers’ or ‘guards’. ‘Mishmeret’ means ‘guard’ or ‘watch’. ‘Ha-qodesh’ means ‘the holy things’. [NUM.3.29] The families of the descendants of Kehat will encamp on the south side of the tabernacle. [§] mish-peh-chot ben-ay keh-hat yakh-an-oo al yerek ham-ish-khan tey-ma-nah This verse details the encampment arrangement of the families descended from Kehat, one of the sons of Levi. 'Mishpechot' means families. 'Benei' means sons of, or descended from. 'Kehat' is a proper name. 'Yachanu' means they will encamp. 'Al' means on or upon. 'Yerek' refers to the side. 'Hamishkan' means the tabernacle. 'Teimana' means south. [NUM.3.30] And the leader of the house of father for the families of the Kehati was Elitzaphan son of Uziel. [§] oo-neh-see-ah bayt-ahv leh-mish-peh-hot hak-keh-tee eh-lee-tzah-fahn ben-oo-zee-el This verse lists a leader of a family within the Kehati clan. 'Nesi' means prince or leader. 'Beit-av' means house of father, referring to a family. 'Mishpehot' means families. 'HakKehati' means the Kehati. 'Elitzaphan' is a personal name. 'Ben' means son. 'Uziel' is a personal name. [NUM.3.31] You shall guard the ark, and the table, and the lampstand, and the altars, and the vessels of holiness, which served in them, and the screen, and all his service. [§] oomishmartem haaron vehashulchan vehamenorah vehamizbeachot uclei hakodesh asher yishartu bahem vehamaasach vechol avodato. This verse details what the Levites were to guard. 'oomishmartem' means 'you shall guard'. 'haaron' means 'the ark'. 'vehashulchan' means 'and the table'. 'vehamenorah' means 'and the lampstand'. 'vehamizbeachot' means 'and the altars'. 'uclei hakodesh' means 'and the vessels of holiness'. 'asher yishartu bahem' means 'which served in them'. 'vehamaasach' means 'and the screen'. 'vechol avodato' means 'and all his service'. [NUM.3.32] And the chief of the chiefs of the Levites was Eleazar, son of Aaron the priest, in charge of the guards of the duty of the holy things. [§] u-nəsi’ nasi’ei ha-levi’ ele’azar ben-aharon ha-kohen pequdat shomrei mishmeret ha-qodesh. This verse identifies Eleazar, son of Aaron the priest, as the chief of the Levites and in charge of those who guarded the holy things. 'Nesi' means prince or chief. 'Ha-levi' means 'the Levite'. 'Ben' means son. 'Ha-kohen' means 'the priest'. 'Pekudat' means charge or duty. 'Shomrei' means 'the guards'. 'Mishmeret' means 'the watch' or 'the duty'. 'Ha-qodesh' means 'the holy things'. [NUM.3.33] To Merari, the family of Machli and the family of Mushi: these are the families of Merari. [§] limrareeri mishpachat hamachli u mishpachat hamushi ele hem mishpechot merari This verse lists the families associated with Merari. "limrareeri" means "to Merari". "mishpachat" means "family". "hamachli" and "hamushi" are family names. "ele" means "these". "hem" means "they are". "mishpechot" means "families". "merari" is a proper name. [NUM.3.34] And their counted ones were by number, every male from a month old and upward, six thousand and one hundred. [§] u-fekudehem be-mispar kol-zachar mi-ben-hodesh va-ma’aleh sheshet alafim u-me’atem. This verse details a census. "ufekudehem" means "and their counted ones." "be-mispar" means "by number." "kol-zachar" means "every male." "mi-ben-hodesh va-ma’aleh" means "from a month old and upward." "sheshet alafim u-me’atem" means "six thousand and one hundred." [NUM.3.35] And the prince of the father's house for the families of the Merari, Tsoori-el son of ə-vee-chai-il, they will camp on the north side of the dwelling. [§] oo-nə-see-ah veh-heet-ahv lə-mish-pə-chot mə-rah-ree tsoo-ree-el ben-ə-vee-chai-il al yer-ekh ham-mish-khan yə-cha-nu tzə-fo-nah. This verse describes the placement of the families of the Merari clan for their duties regarding the dwelling. "Nəsi" means prince or leader. "Beit-av" means father's house or family. "Lə-mish-pəchot" means to the families. "Mə-rari" is the name of a clan. "Tsoori-el" is a proper name, meaning ‘my rock is God’. "Ben-ə-vee-chai-il" means son of my father is strength. "Al yer-ekh ham-mish-khan" means on the side of the dwelling. "Yə-cha-nu" means they will camp. "Tzə-fo-nah" means north. [NUM.3.36] And the appointed guard duty of the sons of Merari was the boards of the sanctuary, and its bars, and its pillars, and its fastenings, and all its equipment, and all its work. [§] uf'kudat mishmeret b'nei m'rari, karshei hamishkan ub'rikhav v'amudav va'adanav v'chol kelav v'chol avodato. This verse details the specific duties assigned to the families of Merari within the Levite service. 'uf'kudat' means 'and the appointment of'. 'mishmeret' means 'guard duty' or 'watch'. 'b'nei m'rari' means 'the sons of Merari'. 'karshei hamishkan' means 'the boards of the sanctuary'. 'ub'rikhav' means 'and its bars'. 'v'amudav' means 'and its pillars'. 'va'adanav' means 'and its fastenings'. 'v'chol kelav' means 'and all its equipment'. 'v'chol avodato' means 'and all its work'. [NUM.3.37] And the pillars of the courtyard all around, and their lords, and their pegs, and their ropes. [§] ve'amudei ha'chatzer saviv ve'adoneihem viteidotam umeitreheihem This verse describes the pillars, their lords (or masters), their pegs, and their ropes surrounding the courtyard. 'Amudei' is the plural of 'amud', meaning pillar. 'Hatzer' means courtyard. 'Saviv' means around or surrounding. 'Adoneihem' is the plural possessive form meaning 'their lords' or 'their masters'. 'Viteidotam' means 'their pegs'. 'Meitreheihem' means 'their ropes'. The 've' at the beginning means 'and'. [NUM.3.38] And those encamped before the Tabernacle, facing the Tent of Meeting, toward the east were Moses, and Aaron, and his sons, guarding the watch of the sanctuary for the watch of the children of Israel. And the stranger who draws near shall be put to death. [§] vehaĥonim lifnei hammishkan qedmah lifnei ʾohel-moʿed mizraḥah mosheh veʾaharon uvanav shomrim mishmeret hammiqdash lemishmeret benei yisraʾel vehazzar haqqarev yumat. This verse describes the arrangement of the encampment around the Tabernacle and the responsibility of guarding it. 'The encamped before the Tabernacle, facing the Tent of Meeting, eastward were Moses, Aaron, and his sons, guarding the guard duty of the sanctuary for the guard duty of the children of Israel. And the stranger who approaches shall be put to death.' The verse emphasizes the sacredness of the Tabernacle and the strictness of access. [NUM.3.39] All the commands of the Levites which Moses and Aaron commanded according to the mouth of Yahveh, to their families, every male from a month old and upwards, were two and twenty thousand. [§] kal-pekudei ha-leviyim asher pakad Moshe ve-Aaron al-pi Yahveh le-mishpehotam kol-zachar mi-ben-hodesh va-ma'aleh shnaim ve-esrim alef. This verse details a census of the Levites commanded by Moses and Aaron, according to the instructions of Yahveh. It specifies that all male Levites from one month old and upwards were counted, totaling 22,000. [NUM.3.40] And Yahveh said to Moses, count all firstborn males of the sons of Israel, from one month old and upwards, and take the number of their names. [§] Va-yomer Yahveh el-Mosheh, pekod kol-bekhor zakhar li-vnei Yisrael mi-ben-hodesh va-ma’aleh, ve-sa et mispar shmotam. This verse describes God instructing Moses to count all the firstborn males of the Israelites, from one month old and upwards, and to take a census of their names. ‘Va-yomer’ means ‘and said’. ‘Yahveh’ is the proper name of God. ‘el’ means ‘to’. ‘Mosheh’ is Moses. ‘pekod’ means ‘count’. ‘kol’ means ‘all’. ‘bekhor’ means ‘firstborn’. ‘zakhar’ means ‘male’. ‘li-vnei’ means ‘to the sons of’. ‘Yisrael’ is Israel. ‘mi-ben-hodesh’ means ‘from a month old’. ‘va-ma’aleh’ means ‘and upwards’. ‘ve-sa’ means ‘and take’. ‘et’ is a grammatical marker. ‘mispar’ means ‘number’. ‘shmotam’ means ‘their names’. [NUM.3.41] And you shall take the Levites to me, I am Yahveh, instead of every firstborn among the children of Israel, and their livestock instead of every firstborn among the livestock of the children of Israel. [§] ve-la-kach-ta et ha-le-vim li ani Yahveh ta-chat kol be-chor bi-ve-nei Yis-ra-el ve-et be-he-mat ha-le-vim ta-chat kol be-chor be-he-mat be-nei Yis-ra-el. This verse instructs taking the Levites instead of every firstborn among the children of Israel, and their livestock instead of every firstborn among the livestock of the children of Israel. 'Ve' means 'and'. 'Et' is a grammatical marker indicating a definite direct object. 'Ha' is 'the'. 'Li' means 'to me'. 'Ani' means 'I'. 'Ta-chat' means 'instead of'. 'Kol' means 'every'. 'Be-chor' means 'firstborn'. 'Bi-ve-nei' means 'among the children of'. 'Be-he-mat' means 'livestock'. [NUM.3.42] And Moses counted, as Yahveh commanded him, all the firstborn among the sons of Israel. [§] Va-yip-kode Mo-sheh kah-ah-shehr tzee-vah Yeh-veh oh-toh et-kol be-kohr bee-bnei Yis-rae-el. This verse describes Moses carrying out God’s command. ‘Va-yip-kode’ means ‘and Moses counted’ or ‘and Moses visited’. ‘Kah-ah-shehr’ means ‘as’ or ‘according to’. ‘Tzee-vah’ means ‘command’. ‘Yeh-veh’ is the proper name of God. ‘Oh-toh’ means ‘him’. ‘Et-kol’ means ‘all’. ‘Be-kohr’ means ‘firstborn’. ‘Bee-bnei’ means ‘among the sons of’. ‘Yis-rae-el’ is Israel. [NUM.3.43] And it was, all firstborn males in number of names from a month and upwards for their counting, twelve thousand, three and seventy and two hundred. [§] va-yhi kol-bekhor zakhar be-mispar shemot mi-ben-hodesh va-ma'aleh lifkudehem shnaim ve-eser alem shloshah ve-shiv'im u-ma'atayim. This verse describes a census of the firstborn males. 'Va-yhi' means 'and it was'. 'Kol' means 'all'. 'Bekhor' means 'firstborn'. 'Zakhar' means 'male'. 'Be-mispar' means 'in number'. 'Shemot' means 'names'. 'Mi-ben-hodesh' means 'from a month'. 'Va-ma'aleh' means 'and upwards'. 'Lifkudehem' means 'for their counting'. 'Shnaim ve-eser' means 'two and ten', or 'twelve'. 'Alem' means 'thousands'. 'Shloshah ve-shiv'im' means 'three and seventy'. 'U-ma'atayim' means 'and two hundred'. [NUM.3.44] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.3.45] Take the Levites instead of all the firstborn among the children of Israel, and their animals instead of their animals. The Levites will be mine; I am Yahveh. [§] qach et-halviyim tachat kol-bechor bibnei yisrael ve'et-behemat halviyim tachat behematam vehayu-li halviyim ani Yahveh. This verse instructs to take the Levites in place of every firstborn among the children of Israel, and their livestock in place of their livestock. The Levites will then belong to Yahveh. [NUM.3.46] And those redeemed of the thirty, and the seventy, and the two hundred, who were remaining beyond the Levites from the firstborn sons of Israel. [§] ve'et peduyei hash-shlishim vehash-shivim vehamataim ha'odefim al-haleviyim mibechor benei yisrael This verse describes those who were redeemed from the firstborn sons of Israel. 'Peduyei' means 'those redeemed'. 'Hash-shlishim vehash-shivim vehamataim' refers to the numbers 30, 70, and 200. These numbers are added together and represent those who were redeemed beyond the Levites. 'Ha'odefim' means 'the remaining' or 'the excess'. 'Al-haleviyim' means 'over the Levites'. 'Mibechor benei yisrael' means 'from the firstborn sons of Israel'. [NUM.3.47] You shall take five, five shekels for the skull, in the shekel of the holy place you shall take twenty gerahs of the shekel. [§] v’lakachta chameshet chameshet shkalim lagulgollet b’shekel hakodesh tikach esrim gerah hashekel. This verse details a specific monetary valuation. ‘Lakachta’ means ‘you shall take’. ‘Chameshet chameshet’ means ‘five, five’. ‘Shkalim’ means ‘shekels’ (a unit of weight/currency). ‘Lagulgollet’ means ‘for the skull’ or ‘regarding the skull’. ‘B’shekel hakodesh’ means ‘in the shekel of the holy place’. ‘Tikach’ means ‘you shall take’. ‘Esrim’ means ‘twenty’. ‘Gerah’ is another unit of weight. ‘Hashekel’ means ‘the shekel’. The verse specifies a value in shekels and gerahs relating to the skull. [NUM.3.48] And you shall give the silver to Aaron and to his sons as ransoms for those counted among them. [§] ve-natata ha-kesef le-aharon u-le-vanav piduyei ha-odfim bahem This verse describes giving silver to Aaron and his sons as a ransom for those counted in the census. 'Ve-natata' means 'and you shall give'. 'Ha-kesef' means 'the silver'. 'Le-aharon u-le-vanav' means 'to Aaron and to his sons'. 'Piduyei' means 'ransoms of'. 'Ha-odfim' means 'those counted'. 'Bahem' means 'in them/among them'. [NUM.3.49] And Moses took the silver of the redemption money from those who had been counted concerning the redeemed of the Levites. [§] Va-yikach Moshe et kesef ha-pidyom me-et ha-odfim al peduyei ha-leviyim. This verse describes Moses taking silver from those who had been counted, specifically regarding the redemption money for the Levites. 'Va-yikach' means 'and he took'. 'Moshe' is 'Moses'. 'Et' is a grammatical particle marking the direct object. 'Kesef' means 'silver'. 'Ha-pidyom' means 'the redemption money'. 'Me-et' means 'from'. 'Ha-odfim' means 'those counted'. 'Al' means 'concerning' or 'regarding'. 'Peduyei' means 'those redeemed'. 'Ha-leviyim' means 'the Levites'. [NUM.3.50] From the firstborn sons of Israel he took the silver, five and sixty and three hundred and one thousand in the shekel of the sanctuary. [§] may-eth be-chor ben-ay yis-ra-el la-khach et-ha-kah-sef kha-mee-shah ve-shee-seem oo-shlohsh may-oht va-elef be-she-kel ha-koh-desh. This verse details the collection of silver from the firstborn sons of Israel. 'May-eth' means 'from'. 'Be-chor ben-ay yis-ra-el' means 'firstborn sons of Israel'. 'La-khach' means 'he took'. 'Et-ha-kah-sef' means 'the silver'. 'Kha-mee-shah ve-shee-seem oo-shlohsh may-oht va-elef' is a numerical quantity meaning 'five and sixty and three hundred and one thousand'. 'Be-she-kel ha-koh-desh' means 'in the shekel of the sanctuary'. [NUM.3.51] And Moses gave the redemption money to Aaron and his sons according to the word of Yahveh, as Yahveh commanded Moses. [§] va-yit-ten Moshe et-kesef ha-peduyim le-Aharon u-le-vanav al-pi Yahveh ka-asher tzivah Yahveh et-Moshe. This verse describes Moses giving the redemption money to Aaron and his sons according to the instruction of Yahveh. 'Va-yit-ten' means 'and he gave'. 'Kesef ha-peduyim' refers to 'the redemption money'. 'Le-Aharon u-le-banav' means 'to Aaron and his sons'. 'Al-pi Yahveh' means 'according to the word of Yahveh'. 'Ka-asher tzivah Yahveh et-Moshe' means 'as Yahveh commanded Moses'.

NUM.4

[NUM.4.1] And Yahveh spoke to Moses and to Aaron, saying. [§] Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor. This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'. [NUM.4.2] Lift up the heads of the sons of Kehath from within the sons of Levi, to their families, to the house of their fathers. [§] nah-soh' et-rosh ben-ee keh-aht mee-toch ben-ee lay-vee leem-ish-pah-taht-am le-beit ah-vo-tam This verse lists the families of the Kehathites, a division within the Levites. "Naso" means "lift up" or "take". "Rosh" means "head" or "lifting". "Benei" means "sons of" or "descendants of". "Kehat" is the name of a son of Levi, and thus the name of this group. "Mitoch" means "from within". "Levi" is the name of another son of Jacob, and the name of this tribe. "Leemishpahotam" means "to their families". "Lebeit avotam" means "to the house of their fathers", which refers to their ancestral houses or clans. [NUM.4.3] From age thirty years and upward, and until age fifty years, all who came to the army to do work in the tent of meeting. [§] mibben shloshim shanah vamalah vead ben chamishim shanah kol ba latzava laasot melachah be'ohel moed. This verse describes the age range for those who were eligible to perform tasks related to the tent of meeting. "mibben" means "from son of", implying "from age of". "shloshim" means "thirty". "shanah" means "year". "vamalah" means "and upward". "vead" means "and until". "ben" means "son of", implying "age of". "chamishim" means "fifty". "kol" means "all". "ba" means "coming", implying "one who comes". "latzava" means "to the army". "laasot" means "to do". "melachah" means "work". "be'ohel" means "in the tent". "moed" means "meeting". [NUM.4.4] This is the service of the sons of Kehat in the tent of meeting, the holiest of sacred things. [§] zo-at avo-dat ben-ei ke-hat be-o-hel mo-ed ko-desh ha-ko-da-shim. This verse details the service of the sons of Kehat within the tent of meeting. 'Zo-at' means 'this is'. 'Avo-dat' means 'service' or 'work'. 'Ben-ei' means 'sons of'. 'Kehat' is a proper name, Kehat. 'Be-o-hel' means 'in the tent'. 'Mo-ed' means 'meeting' or 'appointed time'. 'Ko-desh' means 'holy' or 'sacred'. 'Ha-ko-da-shim' means 'the holiest'. [NUM.4.5] And Aaron and his sons came when the camp journeyed, and they took down the veil of the screen, and they covered with it the Ark of the Testimony of God. [§] oo-vah ah-ha-ron oo-vah-nee-vav bin-so-ah ha-ma-ha-neh veh-ho-ree-doo et par-ro-chet ha-mas-ach veh-kee-soo-vah et ah-ron ha-ay-doot. This verse describes Aaron and his sons taking down and covering the veil of the screen over the Ark of the Testimony while the camp travels. Let's break down the names: 'Aaron' remains 'Aaron'. 'YHVH' (implied in the verb forms) is translated as 'Yahveh'. 'El' (implied in 'ha-ay-doot' - the testimony of God) is translated as 'God'. [NUM.4.6] And they will give a covering of tachash skin upon it, and they will spread a garment of fine blue linen from above, and they will put [it] within. [§] ve-nat-nu a-lav kes-ooi or ta-chash oo-par-soo beg-ed-ke-leel te-che-let mil-ma-ah-lah ve-sa-moo ba-dah-dee This verse describes covering the Ark of the Covenant. "ve-nat-nu" means "and they will give". "a-lav" means "upon it". "kes-ooi" means "a covering". "or" means "skin". "ta-chash" is a type of sea creature, often translated as "badger" or "seal", but here is translated literally as "tachash". "oo-par-soo" means "and they will spread". "beg-ed-ke-leel" means "a garment of fine linen". "te-che-let" means "blue". "mil-ma-ah-lah" means "from above". "ve-sa-moo" means "and they will put". "ba-dah-dee" means "within it". [NUM.4.7] And upon the table of the faces they will spread a garment of blue, and they will place upon it the bowls and the plates and the pitchers and the vessels for pouring, and the bread of the continual will be upon it always. [§] ve'al shulchan ha'panim yif'r'su beged tchelet ve'natu alav et-haq'arot ve'et-hakapot ve'et-hamnaqiyot ve'et q'sot ha'nasech ve'lechem hatamid alav yihyeh This verse describes the arrangement of items on the Table of the Presence (the table in the Tabernacle/Temple). It details spreading a blue cloth on the table and then placing bowls, plates, pitchers, and pouring vessels upon it. It concludes by stating that the continual bread will always be upon the table. [NUM.4.8] And they spread upon them a garment of crimson dye, scarlet, and they covered it with a covering of badger skin, and they placed its clasp. [§] oo-far-soo ahl-ay-hem beg-ed toe-lah-at shah-nee v'kee-soo oh-toh b'meek-seh oh-r tah-khash v'sah-moo et-bah-dahv This verse describes covering something with specific materials. 'Parsoo' means 'they spread out'. 'Beged' means 'garment' or 'clothing'. 'Toelaat' means 'crimson dye' derived from a worm. 'Shani' means 'second' or 'scarlet'. 'Kisso' means 'they covered'. 'Mekseh' means 'covering'. 'Or' means 'skin'. 'Tachash' refers to a badger or similar animal. 'Samo' means 'they put' or 'they placed'. 'Baddio' means 'its handle' or 'its clasp'. The verse describes spreading a garment dyed scarlet and covering it with a covering of badger skin, and then placing its clasp. [NUM.4.9] And they shall take a blue covering and cover the lampstand of the light and its lamps and its snuffers and its pans, and all the vessels of oil with which they serve it. [§] ve-lak-hu bee-ged te-che-let ve-kis-su et-men-o-rat ha-ma-or ve-et-ne-ro-te-ha ve-et-mal-ka-hei-ha ve-et-mach-to-tei-ha ve-et kol-klei sham-nah ash-er ye-shar-tu-lah ba-hem. This verse describes taking coverings for the lampstand and its associated items. 'Ve' means 'and'. 'Lakhu' is 'they shall take'. 'Beged' means 'garment' or 'covering'. 'Techelet' is a specific blue dye, and thus 'blue'. 'Kissu' is 'they shall cover'. 'Et' is a direct object marker. 'Menorat ham-aor' is 'the lampstand of the light'. 'Ne-ro-tei-ha' means 'its lamps'. 'Mal-ka-hei-ha' is 'its snuffers'. 'Mach-to-tei-ha' means 'its pans'. 'Kol klei sham-nah' means 'all the vessels of oil'. 'Ash-er ye-shar-tu-lah ba-hem' means 'with which they serve her in them'. The 'her' refers to the lampstand. [NUM.4.10] And they shall give it and all its vessels to the covering of badger skin, and they shall give it upon the poles. [§] ve-nat-nu o-tah ve-et kol-ke-lei-ha el-mik-seh or ta-chash ve-nat-nu al-ham-mot. This verse describes the covering of the Ark of the Covenant. 've-nat-nu' means 'and they shall give'. 'o-tah' means 'it' (feminine). 've-et' is a particle indicating 'and'. 'kol-ke-lei-ha' means 'all its vessels/utensils'. 'el-mik-seh' means 'to the covering'. 'or' means 'skin'. 'ta-chash' means 'badger' or 'sea cow'. 've-nat-nu' again means 'and they shall give'. 'al-ham-mot' means 'upon the poles'. [NUM.4.11] And upon the golden altar they shall spread a garment of blue, and they shall cover it with a covering of tachash leather, and they shall place its hooks. [§] ve'al mizbach hazahav yip'r'su beged tchelet ve'kisu oto be'mikseh or tachash v'samu et-badav. This verse describes covering the golden altar with specific materials. 'Mizbach hazahav' refers to the golden altar. 'Beged tchelet' is a garment of blue. 'Mikseh or tachash' is a covering of tachash leather. 'Badav' means its hooks. [NUM.4.12] And they shall take all the vessels of the service which serve in the holy place, and they shall put them upon a garment of blue, and they shall cover them with a covering of badger skin, and they shall put them upon the carrying pole. [§] ve-lah-khoo ay-et kol-klei ha-sha-ret a-sher yish-ar-too-vam ba-ko-desh ve-na-tan-oo el-beged te-khe-let ve-kis-soo o-tam be-mik-seh oh-or ta-hash ve-na-tan-oo al-ha-moht This verse describes the covering of the vessels of the sanctuary. 'Vekhaku' means 'and they shall take'. 'Et kol klei ha-sharet' means 'all the vessels of the service'. 'Asher yishartu-bam ba-kodesh' describes the vessels which serve in the holy place. 'Ve-natanu el beged tekhelet' means 'and they shall put [them] upon a garment of blue'. 'Ve-kissu otam be-mikseh or tachash' means 'and they shall cover them with a covering of badger skin'. 'Ve-natanu al ha-moht' means 'and they shall put [them] upon the carrying pole'. [NUM.4.13] And they shall enrich the altar and spread a garment of crimson upon it. [§] ve-dish-nu et-ha-miz-bay-ach u-par-su a-lav beged ar-ga-man. This verse describes the action of enriching or fertilizing the altar and then spreading a garment of crimson upon it. "Dishnu" comes from the root meaning to enrich or fatten, and here refers to preparing the altar. "Mizbeach" is the altar. "Parsu" means they spread. "Beged" is garment, and "argaman" is crimson. [NUM.4.14] And they gave upon it all its tools that served upon it with them, the pans, the forks, and the basins and the sprinkling vessels, all the tools of the altar. And they spread upon it a covering of badger skin and they put within it. [§] ve-nat-nu a-lav et-kol-ke-lav a-sher ye-shar-tu a-lav ba-hem et-ha-mach-tot et-ha-miz-la-got ve-et-ha-ya-im ve-et-ha-miz-ra-kot kol ke-lei ha-miz-beach u-par-su a-lav ke-sui or ta-chash ve-sa-mu bad-dav. This verse describes the priests covering the altar with specific tools and coverings. 'Ve-nat-nu' means 'and they gave'. 'A-lav' means 'upon it'. 'Et-kol-ke-lav' means 'all its tools'. 'A-sher ye-shar-tu a-lav ba-hem' means 'that served upon it with them'. 'Et-ha-mach-tot' means 'the pans'. 'Et-ha-miz-la-got' means 'the forks'. 'Ve-et-ha-ya-im' means 'and the basins'. 'Ve-et-ha-miz-ra-kot' means 'and the sprinkling vessels'. 'Kol ke-lei ha-miz-beach' means 'all the tools of the altar'. 'U-par-su a-lav' means 'and they spread upon it'. 'Ke-sui or ta-chash' means 'a covering of badger skin'. 'Ve-sa-mu bad-dav' means 'and they put in it'. [NUM.4.15] And Aaron and his sons finished covering the holy things and all the vessels of the holy things when the camp moved. And after this, the sons of Kohath shall come to carry, and they shall not touch the holy things and die. These are the burdens of the sons of Kohath in the tent of meeting. [§] v'khillah ah-ha-ron u-vanav l'khassot et-ha-kodesh v'et-kol-klei ha-kodesh bin-so-a ha-ma-khaneh v'ah-ha-rei-khen yavoo b'nei-kehat la-se-et v'lo yig-gu-a el-ha-kodesh va-metu eleh massa b'nei-kehat b'ohel moed. This verse details the order in which the Levites covered and transported the holy objects. Aaron and his sons were to cover the holy things and all their vessels when the camp was to move. Afterwards, the sons of Kohath were to come and carry them, but they were not to touch the holy things, lest they die. This describes the burden of the sons of Kohath in the tent of meeting. [NUM.4.16] And the responsibility of Eleazar, son of Aaron the priest, was the oil of the lamp and the incense of the spices and the continual meal offering and the anointing oil. The responsibility included all of the tabernacle and all that was in it, in holiness and with its vessels. [§] ufekudat eleazar ben aharon hakohen shemen hamamor uktoret hassamim uminchat hatamid veshemen hammishcha pekudat kol hameshkhan vekol asher bo bekodesh uvekhelav. This verse details the responsibilities given to Eleazar, son of Aaron the priest. These responsibilities involve the oil of the lamp, the incense of the spices, the continual meal offering, and the anointing oil. His duties encompass the entire tabernacle and all that is within it, both holy things and the vessels. [NUM.4.17] And Yahveh spoke to Moses and to Aaron, saying. [§] Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor. This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'. [NUM.4.18] Do not destroy the tribe of families of the Qhati from within the Levites. [§] al-takhrityu et-shevet mishpekhot haqhati mitokh hallevi'im. This verse contains instructions regarding the Levites. "Al-takhrityu" means "do not destroy". "Et" is a grammatical particle marking a direct object. "Shevet" means "tribe". "Mishpekhot" means "families". "Haqhati" is a proper noun referring to a specific Levite family. "Mitokh" means "from within". "Hallevi'im" means "the Levites". [NUM.4.19] And this you must do for them, and they will live, and not die, when they approach the holy of holies. Aaron and his sons will come, and they will assign them, each man to his service and to his burden. [§] ve-zot asu lahem ve-chayu ve-lo yamutu be-gishtam et-kodesh ha-kodeshim Aharon u-vanav yavo u-samu otam ish ish al avodato ve-el masa'o. This verse details instructions regarding who may approach the most holy place and perform duties there. The instructions are given to ensure life and avoid death. Specifically, Aaron and his sons are permitted to approach and are to be assigned individual tasks and burdens related to the service. [NUM.4.20] And they shall not come to see its consumption of the holiness, and they will die. [§] v'lo yavo'u lir'ot k'val'a et-ha-kodesh va-metu. This verse describes a prohibition against seeing something consumed by holiness and the consequence of death. 'v'lo' means 'and not'. 'yavo'u' means 'they come/enter'. 'lir'ot' means 'to see'. 'k'val'a' means 'its consumption'. 'et-ha-kodesh' means 'the holiness'. 'va-metu' means 'and they die'. The structure is a prohibition followed by the consequence of violating that prohibition. [NUM.4.21] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.4.22] Lift up the heads of the sons of Gershon, also they, to their ancestral house, to their families. [§] nah-soh et-rosh benee ger-shohn gam-hem le-beit avotam le-mish-peh-hotam. This verse concerns the lifting up of the heads of the sons of Gershon, and their assignment to their ancestral houses, to their families. "Naso" means "lift up", specifically the head. "Rosh" means head. "Benei" means sons of. "Gershon" is a proper name. "Gam-hem" means "also they". "Le-beit avotam" means "to the house of their fathers", or "to their ancestral house". "Le-mish-peh-hotam" means "to their families". [NUM.4.23] From the son of thirty years and upward until the son of fifty years you will count them, every one who comes to be mustered for the army to do service in the tent of meeting. [§] mibben shloshim shanah vamaleh ad ben chamishim shanah tifqod otam kol haba litzvo tzeva la'avod avodah be'ohel moed. This verse describes the age range for those counted for military service and work in the tabernacle. 'mibben' means 'from the son of', indicating a starting age. 'shloshim shanah' means 'thirty years'. 'vamaleh' means 'and upward'. 'ad ben chamishim shanah' means 'until the son of fifty years', meaning up to age fifty. 'tifqod otam' means 'you will count them'. 'kol haba litzvo tzeva' means 'every one who comes to be mustered for the army'. 'la'avod avodah' means 'to do service'. 'be'ohel moed' means 'in the tent of meeting'. [NUM.4.24] This is the service of the families of the Gershonites, to serve and to carry. [§] zoht avodat mishpekhot hagerushni la'avod ulemassa This verse details the service of the Gershonite families. 'Zoht' means 'this'. 'Avodat' means 'service' or 'work'. 'Mishpekhot' means 'families'. 'Hagerushni' is the family name, Gershonites. 'La'avod' means 'to serve'. 'Ulemassa' means 'and to carry'. [NUM.4.25] And they shall carry the curtains of the tabernacle and the tent of meeting, its covering and the covering of the badger skin which is upon it from above, and the screen of the opening of the tent of meeting. [§] v'nas'u et-y'riyot ha-mishkan v'et-ohel mo'ed mikseh-hu u-mikseh ha-tachash asher-alav milma'alah v'et-masach petach ohel mo'ed. This verse describes the carrying of the coverings of the tabernacle. 'v'nas'u' means 'and they shall carry'. 'y'riyot' means 'the curtains/coverings'. 'ha-mishkan' means 'the tabernacle'. 'ohel mo'ed' means 'the tent of meeting'. 'mikseh-hu' means 'its covering'. 'ha-tachash' means 'the badger skin'. 'asher-alav' means 'which is upon it'. 'milma'alah' means 'from above'. 'masach' means 'the screen/veil'. 'petach' means 'the opening/entrance'. [NUM.4.26] And the courts and the screen for the gate of the court that is on the tabernacle and on the altar, all around, and their cords and all the tools of their service and all that shall be made for them, they shall serve. [§] ve’et qalaei hechazer ve’et masak petach sha’ar hechazer asher al-hamishkan ve’al-hamizbeach saviv ve’et meitrehem ve’et kol-klei avodatam ve’et kol-asher ye’aseh lahem ve’avadu. This verse details the items the Israelites were to fashion and use in their service. 'Qalaei hechazer' refers to the courts or enclosures. 'Masak petach sha’ar hechazer' is the screen or covering for the gate of the court. 'Hamishkan' is the tabernacle, and 'hamizbeach' is the altar. 'Meitrehem' signifies their cords or coverings. 'Klei avodatam' refers to the tools of their service. 'Asher ye’aseh lahem' indicates all that would be made for them. Finally, 've’avadu' means 'and they shall serve'. [NUM.4.27] According to the direction of Aaron and his sons, all the work of the sons of Gershon will be for all their loads, and for all their work. And you shall oversee them in a keeping of all their loads. [§] al-pi aharon uvanav tihyeh kol avodat bnei hagershuni lechol masa'am ulechol avodatam ufekadtem alehem bemishmeret et kol masa'am. This verse details the responsibilities of the Gershonites. 'Al-pi' means 'according to the mouth of' or 'by the direction of'. 'Aharon uvanav' is 'Aaron and his sons'. 'Tihyeh' means 'will be'. 'Kol avodat' means 'all the work of'. 'Bnei hagershuni' means 'the sons of Gershon'. 'Lechol masa'am' means 'for all their loads'. 'Ulechol avodatam' means 'and for all their work'. 'Ufekadtem alehem bemishmeret' means 'and you shall oversee them in a keeping/guarding'. 'Et kol masa'am' means 'all their loads'. [NUM.4.28] This is the service of the families of the Gershonites in the tent of meeting, and their duty was under the oversight of Ithamar, son of Aaron, the priest. [§] zoht avodat mishpekhot benei hagerushni be’ohel mo’ed u’mishmartam beyad itamar ben-aharon hakohen. This verse describes the service of the families of the Gershonites in the tent of meeting, and their duty being under the oversight of Ithamar, son of Aaron, the priest. 'Zoht' means 'this'. 'Avodat' means 'service'. 'Mishpekhot' means 'families'. 'Benei' means 'sons' or 'descendants'. 'Hagerushni' is the Gershonites. 'Be’ohel mo’ed' means 'in the tent of meeting'. 'U’mishmartam' means 'and their duty'. 'Beyad' means 'in the hand of' or 'under the oversight of'. 'Itamar' is a proper name. 'Ben-aharon' means 'son of Aaron'. 'Hakohen' means 'the priest'. [NUM.4.29] The descendants of Merari, to their families, to the house of their fathers you shall count them. [§] bnei merari le-mish-pach-otam le-beit-avotam tif-kod otam. This verse concerns the census of the descendants of Merari. 'Bnei' means 'sons' or 'descendants'. 'Merari' is a proper name. 'Le-mish-pach-otam' means 'to their families'. 'Le-beit-avotam' means 'to the house of their fathers' or 'to their ancestral houses'. 'Tif-kod otam' means 'you shall count them' or 'you shall census them'. [NUM.4.30] From the son of thirty years and upward, even until the son of fifty years, you shall count them, every one coming to the army to perform the service of the tent of meeting. [§] mibben shloshim shanah vama'aleh ve'ad ben chamishim shanah tifkedem kol haba latzava la'avod et avodat ohel mo'ed. This verse details the age range for those counted for military service and temple duties. 'mibben' means 'from son of', indicating a starting age. 'shloshim shanah' means 'thirty years'. 'vama'aleh' means 'and upward'. 've'ad' means 'and until'. 'ben chamishim shanah' means 'son of fifty years', or fifty years old. 'tifkedem' means 'you shall count them'. 'kol haba latzava' means 'every one coming to the army'. 'la'avod et avodat ohel mo'ed' means 'to perform the service of the tent of meeting'. [NUM.4.31] And this is the accounting of their offering for all their work in the tent of meeting: the boards of the dwelling, and its bars, and its pillars, and my Lord. [§] ve-zo-at mish-mer-et mas-sa-am le-chol av-o-da-tam be-o-hel mo-ed kar-shei ha-mish-khan u-ve-ri-chav u-am-mu-dav va-a-da-nai. This verse details the accounting of the materials used in the construction of the Tabernacle. 'zo-at' means 'this'. 'mish-mer-et' means 'keeping' or 'account'. 'mas-sa-am' refers to 'their burden' or 'their offering'. 'av-o-da-tam' means 'their work'. 'o-hel mo-ed' is the 'tent of meeting'. 'kar-shei' are the 'boards'. 'ha-mish-khan' is 'the dwelling' or 'the Tabernacle'. 've-ri-chav' are the 'bars'. 'am-mu-dav' are the 'pillars'. 'a-da-nai' refers to 'my Lord'. [NUM.4.32] And the pillars of the court around, and their lords, and their pegs, and their cords, for all their utensils and for all their work, and by names you shall inventory the utensils of the burden of their carrying. [§] ve'amudei hachatzer saviv ve'adoneihem viteidotam umeiteirehem lechol-keleihם ulechol avodatam uveshemot tifkedu et-klei mishmeret massa'am. This verse details an inventory of the materials and tools associated with the Tabernacle. 'Amudei' refers to pillars, 'hachatzer' to the court, 'saviv' means around. 'Adoneihem' indicates 'their lords' or 'masters', potentially referring to the materials themselves as possessing certain characteristics. 'Viteidotam' means 'their pegs' or 'tent pins'. 'Umeiteirehem' signifies 'and their cords'. 'Lechol-keleihם' is 'for all their utensils'. 'Ulechol avodatam' means 'and for all their work'. 'Uveshemot tifkedu' is 'and by names you shall inventory'. 'Et-klei mishmeret massa'am' means 'the utensils of the burden of their carrying'. The verse is essentially a detailed list of possessions that need to be accounted for, likely during a move or reorganization. [NUM.4.33] This is the service of the families of the descendants of Merari, for all their services in the tent of meeting, under the direction of Itamar, son of Aaron, the priest. [§] zoht avodat mishpekhot benei merari lekhol avotam be'ohel mo'ed beyad itamar ben aharon hakohen. This verse details the service of the families of the Merari Levites. 'Zoht' means 'this'. 'Avodat' means 'service' or 'work'. 'Mishpekhot' means 'families'. 'Benei' means 'sons of' or 'descendants of'. 'Merari' is a proper name, a clan of Levites. 'Lekhol avotam' means 'for all their services'. 'Be'ohel mo'ed' means 'in the tent of meeting'. 'Beyad' means 'by the hand of' or 'under the direction of'. 'Itamar' is a proper name. 'Ben aharon' means 'son of Aaron'. 'Hakohen' means 'the priest'. [NUM.4.34] And Moses and Aaron and the leaders of the congregation counted the sons of the Kehathites by their families and to the house of their ancestors. [§] va-yip-kod mo-sheh ve-ah-ha-ron ve-ne-si-ei ha-eh-dah et-be-nei ha-keh-a-ti le-mish-pe-chot-am u-le-beit av-ot-am. This verse describes Moses, Aaron, and the leaders of the congregation numbering the descendants of the Kehathites by their families and ancestral houses. 'Vayipkod' means 'and counted'. 'Mosheh' is Moses. 'Ve-aharon' is and Aaron. 'Ve-nesi'ei ha-edah' is and the leaders of the congregation. 'Et-benei ha-Kehathi' is the sons of the Kehathites. 'Le-mishpechotam' means by their families. 'U-le-beit avotam' means and to the house of their ancestors. [NUM.4.35] From age thirty and upward, until age fifty, all who come to the army are to work in the tent of meeting. [§] mibben shloshim shanah vamalah vead ben chamishim shanah kol haba latzava laavodah be'ohel moed. This verse describes the age range for those eligible to serve in the military or perform work at the tent of meeting. 'mibben shloshim shanah' means 'from son of thirty years' or 'from age thirty'. 'vamalah' means 'and upward'. 'vead ben chamishim shanah' means 'and until son of fifty years' or 'until age fifty'. 'kol haba latzava' means 'all who come to the army'. 'laavodah be'ohel moed' means 'to work in the tent of meeting'. [NUM.4.36] And their numberings were according to their families: thousands seven hundred and five hundred. [§] vay-hee-oo p’koo-day-hem l’mish-p’cho-taam al-pah-yeem sh’vah may-oht v’cha-mish-sheem. This verse describes the numbering of the people according to their families. ‘vay-hee-oo’ means ‘and they were’. ‘p’koo-day-hem’ is ‘their numberings’ or ‘their counts’. ‘l’mish-p’cho-taam’ means ‘according to their families’. ‘al-pah-yeem’ is ‘thousands’. ‘sh’vah’ is ‘seven’. ‘may-oht’ is ‘hundreds’. ‘v’cha-mish-sheem’ is ‘and five hundred’. [NUM.4.37] These are the counts of the families of Qahat, all those who served in the tent of meeting. These were counted by Moses and Aaron according to the word of Yahveh by the hand of Moses. [§] Eleh pequdei mishpekhot haqhati, kol haoved be’ohel mo’ed. Asher paqad Moshe ve’Aharon al pi Yahveh beyad Moshe. “Eleh” means “these”. “Pequdei” means “counts” or “listings”. “Mishpekhot” means “families”. “Haqhati” refers to the family of Qahat, one of the Levite clans. “Kol” means “all”. “Haoved” means “the worker” or “the one serving”. “Be’ohel mo’ed” means “in the tent of meeting”. “Asher” means “that” or “which”. “Paqad” means “counted” or “appointed”. “Moshe ve’Aharon” are Moses and Aaron. “Al pi” means “according to the word of”. “Yahveh” is the proper name of God. “Beyad Moshe” means “by the hand of Moses”. [NUM.4.38] And the records of the descendants of Gershon, to their families and to the house of their ancestors. [§] uf'kudei b'nei Gershon l'mishp'chotam ul'beit avotam. This verse lists the records or counts of the descendants of Gershon, organized by their families and ancestral houses. ‘uf’kudei’ means ‘and the records/counts of’. ‘b’nei’ means ‘sons of/descendants of’. ‘Gershon’ is a proper noun, the name of a person. ‘l’mishp’chotam’ means ‘to their families’. ‘ul’beit avotam’ means ‘and to the house of their ancestors’. [NUM.4.39] From age thirty and upward, until age fifty, all who come to the army are to work in the tent of meeting. [§] mibben shloshim shanah vamalah vead ben chamishim shanah kol haba latzava laavodah be'ohel moed. This verse describes the age range for those eligible to serve in the military or perform work at the tent of meeting. 'mibben shloshim shanah' means 'from son of thirty years' or 'from age thirty'. 'vamalah' means 'and upward'. 'vead ben chamishim shanah' means 'and until son of fifty years' or 'until age fifty'. 'kol haba latzava' means 'all who come to the army'. 'laavodah be'ohel moed' means 'to work in the tent of meeting'. [NUM.4.40] And their countings were to their families, according to the house of their fathers, two thousand and six hundred and thirty. [§] va-yee-hyoo p'kud-ei-hem l'mish-p'chotam l'beit avotam alfayim v'shesh me'ot ushloshim. This verse details a census or numbering. "P'kud-ei-hem" refers to 'their numberings', or simply 'their count'. "L'mish-p'chotam" means 'to their families'. "L'beit avotam" means 'to the house of their fathers', effectively meaning 'according to their ancestral houses'. "Alfayim v'shesh me'ot ushloshim" means 'two thousand and six hundred and thirty'. [NUM.4.41] These are the assignments of the families of the Gershonites, all those who worked in the tent of meeting, which Moses and Aaron assigned according to the word of Yahveh. [§] Elleh pequdei mishpechot benei Gershon kol-haoved be-ohel moed asher paqad Moshe ve-Aharon al-pi Yahveh. This verse lists the assignments of the families of the Gershonites who served in the tent of meeting. It specifies that Moses and Aaron carried out this assignment according to the word of Yahveh. "Elleh" means "these". "Pequdei" means "assignments" or "listings". "Mishpechot" means "families". "Benei" means "sons" or "members of". "Gershon" is a proper noun, a family name. "Kol" means "all". "Haoved" means "the worker" or "those who work". "Be-ohel" means "in the tent". "Moed" means "meeting" or "appointment". "Asher" means "that" or "which". "Paqad" means "to assign" or "to list". "Moshe" and "Aharon" are proper nouns, names of people. "Al-pi" means "according to the word of". "Yahveh" is the proper name of God. [NUM.4.42] The recordings of the families of the sons of Merari, to their families, to the house of their ancestors. [§] uphkudei mishp’khot benei m’rari l’mishp’khotam l’beit avotam. This verse lists the recorded families of the sons of Merari, organized by their family groupings and ancestral houses. "Uphkudei" means "recordings" or "counts". "Mishp’khot" means "families". "Benei" means "sons of". "L’mishp’khotam" means "to their families". "L’beit avotam" means "to the house of their ancestors". [NUM.4.43] From age thirty and upward, until age fifty, all who come to the army are to work in the tent of meeting. [§] mibben shloshim shanah vamalah vead ben chamishim shanah kol haba latzava laavodah be'ohel moed. This verse describes the age range for those eligible to serve in the military or perform work at the tent of meeting. 'mibben shloshim shanah' means 'from son of thirty years' or 'from age thirty'. 'vamalah' means 'and upward'. 'vead ben chamishim shanah' means 'and until son of fifty years' or 'until age fifty'. 'kol haba latzava' means 'all who come to the army'. 'laavodah be'ohel moed' means 'to work in the tent of meeting'. [NUM.4.44] And their counts were to their families, three thousands and two hundred. [§] va-yee-hyu p'kudeyhem l'mish-p'chotam sh'lo-sheh a-la-fim u-ma-ah-tayim This verse describes the numbered people, organized by their families. "vayihyu" means "and they were". "pekudeyhem" means "their numberings" or "their counts". "l'mish-p'chotam" means "to their families". "sh'lo-sheh a-la-fim" means "three thousands". "u-ma-ah-tayim" means "and two hundred". [NUM.4.45] These are the census records of the families descended from Merari, which Moses and Aaron counted according to the word of Yahveh, through Moses. [§] el-leh p'kud-ei mish-p'chot b'nei m'rar-i asher pa-kah mo-sheh v'a-ha-ron al-pi Yahveh b'yad-mo-sheh. This verse introduces the census records of the families descended from Merari. It states that Moses and Aaron conducted this census according to the word of Yahveh, through Moses' agency. "Elleh" means "these." "P'kudei" is a plural noun meaning "census records" or "counts." "Mishp'chot" means "families." "B'nei" means "sons" or "descendants." "M'rari" is a proper noun, the name of one of Levi’s sons. "Asher" means "which." "Pakah" means "he counted." "Mosheh" and "Aharon" are proper nouns, Moses and Aaron respectively. "Al-pi" means "according to the word of." "Yahveh" is the proper name of God. "B'yad-mosheh" means "by the hand of Moses" or "through Moses". [NUM.4.46] All the appointments that Moses and Aaron and the leaders of Israel appointed to the Levites, to their families and to their ancestral houses. [§] kol-ha-pekudim asher pakad Moshe ve-Aharon u-nesi'ei Yisrael et-ha-Leviyim le-mishpehotam u-le-beit avotam. This verse details the census or appointed duties that Moses, Aaron, and the leaders of Israel assigned to the Levites, organized by their families and ancestral houses. 'Kol' means 'all' or 'the whole of'. 'Ha-pekudim' means 'the appointments' or 'the census'. 'Pakad' means 'to appoint' or 'to count'. 'Moshe' is Moses. 'Ve-Aharon' means 'and Aaron'. 'U-nesi'ei' means 'and the leaders'. 'Yisrael' is Israel. 'Et-ha-Leviyim' means 'the Levites'. 'Le-mishpehotam' means 'to their families'. 'U-le-beit avotam' means 'and to their ancestral houses'. [NUM.4.47] From a son of thirty years and upward, and until a son of fifty years, all who come to serve the work of service and the work of burden in the Tent of Meeting. [§] mibben shloshim shanah vamah'aleh ve'ad ben-chamishim shanah kol-habba la'avod avodat avodah va'avodat massa be'ohel mo'ed. This verse details the age range for those eligible to perform certain types of service within the Tent of Meeting. 'mibben' means 'from son of', indicating an age starting from. 'shloshim shanah' means 'thirty years'. 'vamah'aleh' means 'and upward'. 've'ad' means 'and until'. 'ben-chamishim shanah' means 'son of fifty years'. 'kol-habba' means 'all who come'. 'la'avod' means 'to serve'. 'avodat avodah' is a doubled construction emphasizing 'service of service', essentially 'the work'. 'va'avodat massa' means 'and the work of burden'. 'be'ohel mo'ed' means 'in the Tent of Meeting'. [NUM.4.48] And their count was eight thousands and five hundreds and eighty. [§] va-yih-yu pe-ku-dei-hem shmo-nat a-la-fim ve-ha-mesh mei-ot u-shmo-nim. This verse details a count of people. "vayihyu" means "and they were". "pekudeihem" means "their count". "shmonat" means "eight". "alafim" means "thousands". "vehammesh" means "and five". "meiot" means "hundreds". "ushmonim" means "and eighty". [NUM.4.49] According to the word of Yahveh, He commanded them through the hand of Moses, each person according to his service and his burden. And His commands, which Yahveh commanded Moses. [§] al-pee YHVH pakad otam be-yad-Mosheh, ish ish al avodatoo v'al masa'o. U'pkudav asher tzivah YHVH et Moshe. This verse details that Yahveh commanded them through the hand of Moses, each person according to their service and their burden. And the commands that Yahveh commanded Moses.

NUM.5

[NUM.5.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.5.2] Command the children of Israel that they send from the camp every person with a skin disease and every person with a discharge and every unclean person for the soul. [§] tsav et-bnei yisrael vishallchu min-hamachaneh kol-tsara' va kol-zav ve kol tameh lanapesh This verse is a command given to the children of Israel. It instructs them to send away from the camp everyone who has a skin disease, anyone with a discharge, and anyone who is unclean due to a death. [NUM.5.3] You shall send both male and female waste outside the camp, and you shall send them. They shall not defile the camp where Yahveh dwells within. [§] mi-za-char ad-ne-ke-vah te-sha-le-chu el-mi-chu-tz la-ma-cha-neh te-sha-le-chum ve-lo ye-tam-me-u et-ma-cha-nei-hem a-shehr a-nee sho-khen be-to-cham. This verse concerns the disposal of human waste within the Israelite camp. "Mi-za-char" refers to male excretion, and "ad-ne-ke-vah" refers to female excretion. The command is to send both outside the camp so as not to defile (ye-tam-me-u) the camp where Yahveh dwells (sho-khen be-to-cham). "Te-sha-le-chu" and "te-sha-le-chum" both mean 'you shall send'. The 'et' is a grammatical particle marking the direct object. [NUM.5.4] And the children of Israel did so, and they sent them outside the camp, as Yahveh spoke to Moses, so did the children of Israel. [§] va'asu ken b'nei yisra'el va'y'shall'chu otam el michutz la'machaneh ka'asher dibber Yahveh el Moshe ken asu b'nei yisra'el. This verse describes the Israelites following God's instructions regarding individuals who were unclean. 'Va'asu' means 'and they did'. 'B'nei yisra'el' means 'the children of Israel'. 'Va'y'shall'chu' means 'and they sent'. 'Otam' means 'them'. 'El michutz la'machaneh' means 'to outside the camp'. 'Ka'asher' means 'as'. 'Dibber' means 'spoke'. 'Yahveh' is the name of God. 'El Moshe' means 'to Moses'. 'Ken' means 'so'. The final 'b'nei yisra'el' repeats 'the children of Israel'. [NUM.5.5] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.5.6] Speak to the children of Israel: whether a man or a woman, if anyone commits any sin of humanity and acts unfaithfully against Yahveh, then guilt will be upon that person’s soul. [§] dab-ber el-bnei yis-ra-el; ish o-ish-ah ki ya-a-su mi-kol cha-tot ha-adam lim-ol ma-al bah-Yahveh ve-ash-mah ha-ne-fesh ha-hee. This verse addresses the children of Israel, speaking to both men and women. It describes a situation where someone commits any sin of humanity, acting unfaithfully against Yahveh. The consequence is guilt for that individual's soul. [NUM.5.7] And they shall confess their sin that they have done, and he shall return his guilt on his head, and a fifth of it shall be added to it, and he shall give it to the one whom he wronged. [§] veheetvadu et chatataam asher asu veheshiv et asamo berosho vachamishito yosef alav venatan laasher asham lo. This verse describes the process of confession and restitution for a wrongdoing. 'Veheetvadu' means 'and they shall confess.' 'Chatataam' refers to 'their sin.' 'Asher asu' means 'that they have done.' 'Veheshiv' means 'and he shall return.' 'Asamo' refers to 'his guilt.' 'Berosho' means 'on his head' – an idiom for taking responsibility. 'Vachamishito' means 'and its fifth' – meaning an additional fifth of the value of the original offense is added. 'Yosef alav' means 'added to it.' 'Venatan' means 'and he shall give.' 'Laasher asham lo' means 'to the one whom he wronged.' [NUM.5.8] And if there is no redeemer for the man to return the guilt offering to him, the guilt offering which is returned belongs to Yahveh, to the priest, besides the ram of atonement, by which atonement is made for him. [§] ve-im-ein la-ish go-el le-hashiv ha-asham elav, ha-asham ha-mushav le-Yahveh la-kohen mil-vad eil ha-kippurim asher ye-kha-per-bo alav. This verse discusses restitution when there is no kinsman-redeemer. 'ish' means man. 'go-el' means redeemer, one who avenges or buys back. 'hashiv' means to return. 'asham' means guilt offering or the value of something damaged. 'elav' means to him. 'mushav' means returned. 'Yahveh' is the proper name of God. 'kohen' means priest. 'mil-vad' means besides, or apart from. 'eil' means ram. 'kippurim' means atonement. 'ye-kha-per' means to atone. 'bo' means in it, or by it. 'alav' means on him. [NUM.5.9] And all offering to all holy things of the sons of Israel that they bring near to the priest, to him it will be. [§] vekhol-terumah lekhol-qodshey benei-yisrael asher-yaqrivu lakohin lov yihyeh. This verse details offerings dedicated to the priests. 'Vekhol' means 'and all'. 'Terumah' means 'offering' or 'contribution'. 'Lekhol-qodshey' means 'to all holy things'. 'Benei-yisrael' means 'sons of Israel' (the Israelites). 'Asher-yaqrivu' means 'that they bring near'. 'Lakohin' means 'to the priest'. 'Lov' is a possessive pronoun, 'to him'. 'Yihyeh' means 'it will be'. [NUM.5.10] And each man’s dedications shall be his own. Each man who gives to the priest shall be his. [§] ve-ish et-kodashav lo yihyu; ish asher yitten lakochen lo yihyeh. This verse concerns dedications to the Gods. 'Ish' means 'man' or 'person'. 'Kodashav' refers to 'his holy things' or 'his dedications'. 'Lo yihyu' means 'will not be' or 'shall not remain'. 'Lakochen' means 'to the priest'. The verse details who retains ownership of dedicated items. [NUM.5.11] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.5.12] Speak to the children of Israel and you shall say to them, "If a man lies with a woman and betrayal happens to him through her." [§] dah-ver el-b'nay yis-rah-el v'ah-mar-tah a-leh-hem eesh eesh kee-tis-teh ish-toh oo-mah-ah-lah bo mah-ahl This verse instructs someone to speak to the children of Israel and tell them about a specific act. The act involves a man having relations with a woman, and then betrayal happens towards that person. [NUM.5.13] And the man lay with her in the act of sowing seed, and it was hidden from the eyes of the woman, and it was concealed, and she was defiled, and there was no witness in her, and she was not seized. [§] ve-shachav ish otah shichvat-zera ve-ne’lam mei-einei ishah ve-nistarah ve-hi nitmah ve-eid ein bah ve-hi lo nitpasa This verse describes a situation involving a man and a woman, and a concealed act. 've-shachav' means 'and he lay'. 'ish' means 'man'. 'otah' means 'her'. 'shichvat-zera' refers to 'the act of sowing seed,' a euphemism for sexual intercourse. 've-ne’lam' means 'and it is hidden'. 'mei-einei' means 'from the eyes of'. 'ishah' means 'woman'. 've-nistarah' means 'and it is concealed'. 've-hi' means 'and she'. 'nitmah' means 'is defiled'. 've-eid ein bah' means 'and there is no witness in her'. 've-hi lo nitpasa' means 'and she was not seized,' implying a lack of force or consent being established. [NUM.5.14] And a spirit of jealousy passed over him, and he became jealous of his wife, and she was defiled. Or, a spirit of jealousy passed over him, and he became jealous of his wife, and she was not defiled. [§] ve-avar alav ruach kin’ah ve-kineh et ishto ve-hee nitma; o-avar alav ruach kin’ah ve-kineh et ishto ve-hee lo nitma. This verse describes a situation where a spirit of jealousy passes over a man, leading him to be jealous of his wife. It presents two scenarios: one where his wife is defiled (nitma) and one where she is not (lo nitma). ‘Ruach’ means ‘spirit’ or ‘wind’. ‘Kin’ah’ means ‘jealousy’. ‘Nitma’ means ‘defiled’ or ‘unfaithful’. The repetition emphasizes the uncertainty of whether the wife has been unfaithful. [NUM.5.15] The man shall bring his wife to my Lord, and he shall bring her offering with her: a tenth of an epha of barley flour, without oil and without incense. For it is a grain offering of jealousy, a memorial offering, reminding of iniquity. [§] vehevia haish et ishto el hakohen vehevia et korbanah alayah asirit haeifah kemach seorim lo yitzok alav shemen velo yitten alav levonah ki minchat kenaot hu minchat zikaron mazkeret avon. This verse describes the offering a man's wife makes if she is suspected of adultery, but has been acquitted through an ordeal involving 'the waters of bitterness.' The offering is made to 'the Gods' (plural form of El) through 'my Lord' (the priest). It is a grain offering with specific instructions - no oil or incense are to be used. It is identified as a 'grain offering of jealousy,' a memorial offering that causes remembrance of iniquity. [NUM.5.16] And the priest shall bring it near, and he shall set it before Yahveh. [§] vehikriv otah hakohen vehe'emidah lifnei Yahveh. This verse describes a priest offering something and placing it before Yahveh. 'Vehikriv' means 'and he shall bring near'. 'Otah' is a feminine pronoun meaning 'it' or 'her'. 'Hakohen' means 'the priest'. 'Vehe'emidah' means 'and he shall set it'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. [NUM.5.17] And the priest will take holy waters in a pottery vessel, and from the dust that will be on the ground of the tabernacle, the priest will take and put it into the waters. [§] ve-la-kach ha-ko-hen ma-yim qe-do-shim bi-chli-cha-resh u-min-ha-e-far a-sher yi-hyeh be-qar-qa-at ha-mish-kan yi-kach ha-ko-hen ve-na-tan el-ha-ma-yim This verse describes a ritual purification process. 'Kohen' refers to a priest. 'Mayim' means waters. 'Qedoshim' means holy. 'Bichli-charesh' refers to a vessel of pottery. 'Efar' means dust. 'Qarqa'at' means ground or soil. 'Mishkan' refers to the tabernacle. 'Ve-natan' means and he will put or and he will give. [NUM.5.18] The priest shall set the woman before Yahveh, and he shall uncover the woman’s head, and he shall place upon her hands the grain offering of remembrance. It is a jealousy offering. And the water of bitterness that brings about cursing shall be in the hand of the priest. [§] vehe'emid hakohen et-ha'isha lifnei Yahveh, ufara et-rosh ha'isha venatan al-kafeiha et minchat ha'zicharon, minchat kne'ot hi, uvyad hakohen yihyu mei hamarim hama'ararim. This verse details a ritual performed by a priest concerning a woman suspected of adultery. The priest positions the woman before Yahveh. He shaves her head, and places a grain offering of remembrance upon her hands. This offering is a jealousy offering. The water of bitterness that brings about cursing will be in the hand of the priest. [NUM.5.19] And the priest shall cause her to swear an oath, and he shall say to the woman, "If no man has lain with you, and if you have not defiled yourself for another man, then you are clean from these bitter, curse-inducing waters. [§] ve-hish-bi-a o-tah ha-ko-hen ve-a-mar el-ha-i-shah im-lo sha-chav ish otach ve-im-lo sa-tit tum-ah ta-chat i-shech hi-na-ki mi-mei ha-ma-rim ha-me-a-rer-im ha-el-eh This verse describes a ritual performed by a priest concerning a woman whose husband has accused her of infidelity. The priest causes her to swear an oath of faithfulness. The oath involves a curse upon her if she has been unfaithful. The verse details the specific conditions of the oath – whether a man has lain with her, or if she has defiled herself for another man. If she is innocent of these charges, she is declared clean from the bitter water (which is believed to bring a curse if she is lying). [NUM.5.20] And you, because you have deviated with another man, and because you have become unclean, a man has given to you his lying down apart from your husband. [§] ve-at ki satit tachat ish-ech ve-ki nit-me-at va-yit-ten ish bacha et-shchav-to mi-bal-adei ish-ech. This verse describes an act of adultery. 've-at' means 'and you'. 'ki' means 'that' or 'because'. 'satit' means 'you have deviated'. 'tachat' means 'under' or, in this context, 'with'. 'ish-ech' means 'your man' or 'your husband'. 'nit-me-at' means 'you have become unclean'. 'va-yit-ten' means 'and he gave'. 'ish bacha' means 'a man to you'. 'et-shchav-to' means 'his lying down', referring to sexual relations. 'mi-bal-adei' means 'besides' or 'apart from'. [NUM.5.21] And the priest shall cause the woman to swear the oath of the curse. And the priest shall say to the woman, “May Yahveh make you a curse and an oath within your people, by making your thigh fall and your belly swell.” [§] vehishbi’a hakohen et-ha’isha bishvu’at ha’alah ve’amar hakohen la’isha yiten Yahveh otach le’alah velishvu’ah betoch amech betet Yahveh et-yerechech nofelet ve’et-bitnech tzavah. This verse describes a priestly oath administered to a woman suspected of adultery. The priest makes the woman swear an oath. If she is innocent and Yahveh protects her, she will not suffer physical ailments as a consequence of the oath. Specifically, her thigh will not fall and her belly will not swell. [NUM.5.22] And these bitter waters will enter your insides to cause distress in your abdomen and to weaken your thighs. And the woman will say, 'Truly, so be it, truly, so be it.' [§] oo-vah-oo hah-mah-yim hah-meh-ar-rim hah-eh-leh beh-meh-ay-eek lahtz-boht beh-ten ve-lah-nef-feel yah-rekh ve-ahm-rah hah-ee-shah ah-mein ah-mein This verse describes a curse pronounced upon a woman who has acted unfaithfully. The curse involves physical symptoms related to pregnancy and childbirth. The repetition of 'amen' signifies confirmation and acceptance of the curse. 'Hah-mah-yim' refers to waters, used here metaphorically to describe the effects of the curse on her body. 'Beh-meh-ay-eek' means 'in your insides' or 'in your womb'. 'Lahtz-boht beh-ten' refers to causing distress or swelling in the abdomen. 'Ve-lah-nef-feel yah-rekh' means 'and causing a fall of the thigh' or a weakening of the legs. 'Hah-ee-shah' means 'the woman'. 'Ah-mein' means 'truly' or 'so be it'. [NUM.5.23] And the priest will write these curses in the book, and he will sprinkle upon the water of the bitter ones. [§] vekhatav et-ha’alot ha’eleh hakohen bassefer umachah el-mei hamarim This verse describes a priest writing certain things in a book and then sprinkling water on them. 'Ve' means 'and'. 'Khatav' means 'he will write'. 'Et' is a direct object marker. 'Ha'alot' means 'the curses'. 'Ha’eleh' means 'these'. 'Hakohen' means 'the priest'. 'Bassefer' means 'in the book'. 'Umachah' means 'and he will wipe/sprinkle'. 'El' means 'to/upon'. 'Mei' means 'water of'. 'Hamarim' means 'the bitter ones'. [NUM.5.24] And he gave the woman the water of bitterness, the water causing bitterness, and the water causing bitterness entered her, to become bitterness. [§] ve-hish-ka et-ha-ish-ah et-mei ha-mar-rim ha-me-ar-ar-rim u-bau bah ha-ma-yim ha-me-ar-ar-rim le-mar-rim. This verse describes a man giving water to his wife, but it is not ordinary water. The water is described as 'bitter' and 'causing bitterness.' The verse details how the bitter water is given to the woman, and how the bitter water causes bitterness. [NUM.5.25] And the priest shall take from the hand of the woman the offering of jealousy, and he shall wave the offering before Yahveh, and he shall bring it near to the altar. [§] ve-la-kach ha-ko-hen mi-yad ha-i-shah et min-chat ha-kna-ot ve-he-neef et-ha-min-chah lif-nei Yahveh ve-hik-reev otah el-ha-miz-beach. This verse describes the ritual performed by a priest concerning a wife suspected of adultery. 've-la-kach' means 'and took'. 'ha-ko-hen' is 'the priest'. 'mi-yad ha-i-shah' means 'from the hand of the woman'. 'et min-chat ha-kna-ot' means 'the offering of jealousy'. 've-he-neef' means 'and he shall wave'. 'et-ha-min-chah' means 'the offering'. 'lif-nei Yahveh' means 'before Yahveh'. 've-hik-reev' means 'and he shall bring near'. 'otah' means 'it'. 'el-ha-miz-beach' means 'to the altar'. [NUM.5.26] And the priest will take from the grain offering its memorial portion, and will offer it up on the altar, and afterward will pour water onto the fire, onto the water. [§] v’kamatz ha-kohen min-ha-minchah et-azkaratah v’hiktir ha-mizbe’ach v’achar yashkeh et-ha-ishah et-ha-mayim This verse describes the ritual performed by the priest with a grain offering. The priest takes a portion ('azkarah') of the grain offering and burns it on the altar. Afterward, the priest pours water onto the burnt offering. [NUM.5.27] And they shall give her the waters, and if she becomes unclean and acts unfaithfully towards her husband, then the waters of bitterness that cause cursing shall enter her body, and her abdomen will swell and her thigh will fall. And the woman shall be a curse among her people. [§] ve-hish-kah-ah et-ha-mayim ve-ha-yah-tah im-nit-me-ah va-tim-ol ma-al be-ish-ah-ah u-bau bah ha-mayim ha-me-ar-ar-im le-mar-im ve-tzav-tah bit-nah-ah ve-naf-lah yer-eh-kah ve-ha-yah-tah ha-ish-ah le-ah-lah be-ker-ev am-ah This verse describes a ritual involving 'the waters of bitterness' used to determine if a woman was unfaithful to her husband. If the woman was indeed unfaithful, she would experience physical ailments as a consequence. The verse outlines these ailments: a swollen abdomen and a falling thigh. It concludes by stating that she will become a curse among her people. [NUM.5.28] And if the woman has not become unclean, and she is pure, then she shall be cleansed, and she shall sow seed. [§] veh-eem lo neet-meh-ah ha-ee-shah v'tah-hor-ah hee-ah v'neek-tah v'neez-reh zah-rah This verse discusses ritual impurity and purification, specifically relating to a woman and her ability to have children after a potential period of impurity. "If the woman has not become impure, and she is pure...then she shall be cleansed, and she shall sow seed." [NUM.5.29] This is the law of jealousy: if a woman acts in place of her husband with another woman, and is defiled. [§] zoht to-raht hah-keh-nah-oht ah-sher tish-teh ee-shah tah-khat ee-shah-huh veh-neet-mah This verse deals with the law concerning jealousy, specifically pertaining to a woman suspected of infidelity. "zoht" means "this". "to-raht" means "law" or "teaching". "hah-keh-nah-oht" means "of the jealousy". "ah-sher" means "which" or "that". "tish-teh" means "to drink" or "to be offered". "ee-shah" means "woman". "tah-khat" means "under" or "instead of". "ee-shah-huh" means "her husband" or "her woman". "veh-neet-mah" means "and is defiled". The verse outlines a scenario involving a woman who is believed to have acted in place of her husband with another woman, and the consequence of being considered defiled. [NUM.5.30] Or a man over whom a spirit of jealousy passes, and he becomes jealous of his wife, and he shall present the woman before Yahveh, and the priest shall do to her all of this instruction. [§] o ish asher ta'avor alav ruach kinnah ukinne et ishto veh'emid et ha'ishah lifnei Yahveh ve'asah lah hakohen et kol hattorah hazot. This verse describes a situation where a man’s wife is suspected of adultery. ‘Ish’ means man. ‘Ruach’ means spirit or wind, but in this context it suggests an overpowering impulse. ‘Kinnah’ means jealousy, specifically, passionate or zealous jealousy. ‘Ve’asah lah’ means ‘and he shall do for her.’ ‘Hakohen’ refers to the priest. ‘Hattorah hazot’ means ‘this law’ or ‘this instruction.’ [NUM.5.31] And the man will be cleansed from guilt, and that woman will bear her guilt. [§] ve-nee-kah ha-eesh meh-ah-von ve-ha-ee-shah ha-hee tee-sah et-ah-von-ah This verse discusses the cleansing of guilt. 've' is a conjunction meaning 'and'. 'nee-kah' means 'cleansed'. 'ha-eesh' means 'the man'. 'meh' means 'from'. 'ah-von' means 'guilt' or 'iniquity'. 've' again means 'and'. 'ha-ee-shah' means 'the woman'. 'ha-hee' means 'that'. 'tee-sah' means 'she will bear'. 'et' is a grammatical marker. 'ah-von-ah' means 'her guilt'.

NUM.6

[NUM.6.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.6.2] Speak to the children of Israel and say to them: If a man or a woman is extraordinarily inclined to make a vow, a vow of a Nazirite, it is to dedicate themselves to Yahveh. [§] dab-ber el-b’nei yis-ra-el ve-a-mar-ta a-lei-hem ish o-ish-ah ki yaf-lee li-ndor ne-der nazir le-haz-zir la-Yahveh. This verse begins with a command to speak to the children of Israel. It then states that if a man or a woman is extraordinarily inclined to make a vow of a Nazirite, it is for the purpose of dedicating themselves to Yahveh. ‘Nazirite’ refers to someone who abstains from certain things as a form of dedication. [NUM.6.3] He will pour out wine and strong drink. He will not drink the sour wine or the sour strong drink, and he will not drink any residue of grapes. He will not eat fresh grapes or dried grapes. [§] miyayin veshekar yazir chometz yayin vechometz shekar lo yishte vechol misrat anavim lo yishte vaanavim lachim viybeshim lo yocheil. This verse details restrictions regarding grape products. 'mi yayin' means 'from wine'. 'veshekar' means 'and strong drink'. 'yazir' means 'he will pour out'. 'chometz yayin' means 'sour wine' or 'vinegar of wine'. 've chometz shekar' means 'and vinegar of strong drink'. 'lo yishte' means 'he will not drink'. 'vechol misrat anavim' means 'and every residue of grapes'. 'vaanavim lachim viybeshim' means 'and grapes, fresh and dried'. 'lo yocheil' means 'he will not eat'. The verse is directed at someone, likely a priest or Nazirite, detailing what they are forbidden to consume. [NUM.6.4] All the days of his separation, he shall not eat anything made from the vine of wine, from kernels even to skins. [§] kol yemei nizro mikol asher ye'aseh migefen hayayin mecharzan'im ve'ad-zag lo yocheil. This verse describes a Nazarite vow, detailing restrictions on consuming products of the grape vine. "Kol yemei nizro" means "all the days of his separation". "Mikol asher ye'aseh migefen hayayin" means "from all that is made from the vine of wine". "Mecharzan'im ve'ad-zag" means "from kernels to skins". "Lo yocheil" means "he shall not eat". [NUM.6.5] All the days of the vow, he is to let the hair of his head grow long. No razor shall pass upon his head until the completion of the days that he dedicates to Yahveh, he will be holy, the growth of the hair of his head. [§] kal yemei neder nizro, ta'ar lo ya'avor al rosho, ad melo'at hayamim asher yazir leYahveh, kadosh yihyeh, gadel pera se'ar rosho. This verse describes the Nazirite vow. A Nazirite abstains from certain things, including cutting their hair, for a specified period. 'Kal yemei neder' means 'all the days of the vow'. 'Nizro' indicates something is set apart or consecrated. 'Ta'ar' refers to a razor or shearing. 'Ad melo'at hayamim' means 'until the completion of the days'. 'Asher yazir leYahveh' means 'that he dedicates to Yahveh'. 'Kadosh yihyeh' means 'he will be holy'. 'Gadel pera se'ar rosho' means 'the growth of the hair of his head'. [NUM.6.6] All the days of the dedication are to Yahveh; he shall not come upon a dead person. [§] kal-yemey hazzir-o liyahveh al-nephesh met lo yavo. This verse discusses a period of dedication to Yahveh and a prohibition related to contact with a deceased person during that time. "kal-yemey" means 'all the days'. "hazzir-o" means 'the dedication'. "liyahveh" means 'to Yahveh'. "al-nephesh met" means 'on a soul of death' or 'on a dead person'. "lo yavo" means 'he shall not come'. [NUM.6.7] He shall not defile himself for his father and for his mother, for his brother and for his sister, in their death, for the Gods of his father are a crown upon his head. [§] le-aviv u-le-imo le-achiv u-le-achoto lo-yitama lahem be-motam ki nezer elohay av al-rosho This verse discusses ritual impurity following a death. 'le-aviv' means 'to his father,' 'u-le-imo' means 'and to his mother,' 'le-achiv' means 'to his brother,' 'u-le-achoto' means 'and to his sister.' 'lo-yitama lahem' means 'he shall not defile himself for them.' 'be-motam' means 'in their death.' 'ki' means 'for.' 'nezer' means 'crown.' 'elohay av' means 'the Gods of his father.' 'al-rosho' means 'upon his head.' This verse essentially states that a person should not make themselves ritually impure because of the death of close relatives, because the Gods of his father are a crown upon his head. [NUM.6.8] All the days of the Nazirite’s vow are dedicated to Yahveh. [§] kol yeme nizro qadosh hu laYahveh. This verse speaks of dedicating all the days of a Nazirite's vow to Yahveh. 'Kol' means all. 'Yeme' means days. 'Nizro' refers to the vow of a Nazirite. 'Qadosh' means holy or dedicated. 'Hu' means he or it. 'LaYahveh' means to Yahveh. [NUM.6.9] And if someone dies suddenly upon him, then he will become unclean, and he will make the hair of his head unclean. And he will shave his head on the day of his purification, on the seventh day he will shave it. [§] vekhi yamut met alav befetah pitha’om vetimeh rosh nizro vegalah rosho beyom taharato bayom hashvi’i yegalchenu. This verse describes the ritual purification a person must undergo if they become ritually unclean due to contact with a corpse. It details the requirement to shave the head on the seventh day after purification. [NUM.6.10] And on the eighth day, he shall bring two turtle doves, or two young pigeons, to the priest, to the entrance of the tent of meeting. [§] uvayom hashemini yavi shtei torim o shnei benei yona el hakohen el petach ohel moed. This verse details the offering to be brought on the eighth day of purification. 'uvayom' means 'and on the day'. 'hashemini' means 'the eighth'. 'yavi' means 'he shall bring'. 'shtei torim' means 'two turtle doves'. 'o' means 'or'. 'shnei benei yona' means 'two young pigeons'. 'el hakohen' means 'to the priest'. 'el petach ohel moed' means 'to the entrance of the tent of meeting'. [NUM.6.11] And the priest will make one for a sin offering and one for a burnt offering, and will atone for him because of that which he sinned against the soul, and will sanctify his head on that day. [§] ve'asah hakohen echad lechatat ve'echad le'olah ve'kiper alav measher chata al-hanefesh ve'kiddash et-rosho bayom hahu. This verse describes the actions of a priest performing a ritual involving sin and burnt offerings. 'Ve'asah' means 'and he will make'. 'Hakohen' is 'the priest'. 'Echad' means 'one'. 'Lechatat' is 'for a sin offering'. 'Le'olah' is 'for a burnt offering'. 'Ve'kiper' means 'and he will atone'. 'Alav' means 'on him' or 'for him'. 'Measher' means 'because of that which'. 'Chata' means 'he sinned'. 'Al-hanefesh' is 'against the soul'. 'Ve'kiddash' means 'and he will sanctify'. 'Et-rosho' means 'his head'. 'Bayom hahu' means 'on that day'. [NUM.6.12] And he shall dedicate to Yahveh the days of his separation, and he shall bring a lamb, one year old, as a guilt offering. And the first days shall be invalidated, for his separation was defiled. [§] vehizir leyahveh et yemey nizro vehavi keves ben shnatov leasham vehayamin harishonim yiplu ki tame nizro This verse discusses a Nazirite (nizro) and the process of purification required if they become defiled (tame). The Nazirite must ‘dedicate’ (hizir) days to Yahveh, and bring a lamb, one year old, as a guilt offering (asham). The previous days of their Nazirite vow are invalidated due to the defilement. [NUM.6.13] And this is the law of the Nazirite: in the day of completion of his days of vow, he will bring himself to the entrance of the tent of appointment. [§] ve-zo-at to-rat ha-na-zir be-yom me-lot ye-mei niz-ro ya-vi ot-o el-petach ohel mo-ed. This verse details the law concerning the Nazirite. 've-zo-at' means 'and this is'. 'to-rat' means 'the law of'. 'ha-na-zir' means 'the Nazirite'. 'be-yom' means 'in the day'. 'me-lot' means 'of completion'. 'ye-mei' means 'of days'. 'niz-ro' means 'of his vow'. 'ya-vi' means 'he will bring'. 'ot-o' means 'him'. 'el-petach' means 'to the entrance of'. 'ohel' means 'tent'. 'mo-ed' means 'appointment'. Thus, the verse states when the days of a Nazirite’s vow are completed, he will bring himself to the entrance of the tent of appointment. [NUM.6.14] And he shall bring near his offering to Yahveh: a lamb, son of its year, perfect, one, for a burnt offering, and a female lamb, daughter of its year, perfect, for a sin offering, and a ram, one, perfect, for peace offerings. [§] ve-hik-reev et-kor-ba-no la-yah-veh ke-ves ben-sh-na-to ta-meem echad le-o-lah ve-kev-sah achat bat-sh-na-tah te-mee-mah le-cha-taht ve-ay-eel echad ta-meem li-sh-la-meem. This verse details the offering of sacrifices. 've-hik-reev' means 'and he shall bring near'. 'kor-ba-no' means 'his offering'. 'la-yah-veh' means 'to Yahveh'. 'ke-ves' is 'lamb', 'ben-sh-na-to' is 'son of its year' (a year old). 'ta-meem' means 'perfect' or 'without blemish'. 'echad' means 'one'. 'le-o-lah' means 'for a burnt offering'. 'kev-sah' means 'a female lamb'. 'bat-sh-na-tah' means 'daughter of its year' (a year old). 'le-cha-taht' means 'for a sin offering'. 'ay-eel' means 'ram'. 'li-sh-la-meem' means 'for peace offerings'. [NUM.6.15] And a basket of unleavened breads of fine flour, cakes mixed with oil, and wafers of unleavened bread anointed with oil, and their grain offering and their drink offerings. [§] ve-sal mat-zot so-let cha-lot be-lu-lot ba-she-men u-re-ki-kei mat-zot me-shu-chim ba-sha-men u-min-cha-tam ve-nis-kei-hem. This verse describes the offerings to be brought to Yahveh. It lists various types of unleavened bread (mat-zot) made with fine flour (so-let) and oil (she-men). It also mentions their grain offering (min-cha-tam) and drink offering (nis-kei-hem). [NUM.6.16] And the priest will bring near before Yahveh, and he will make his sin offering and his burnt offering. [§] ve-hee-kreev ha-ko-hen lif-nei Yahveh ve-ah-sah et-kha-ta-to ve-et-o-la-to. This verse describes a priest offering sacrifices before Yahveh. 've' means 'and'. 'hikriv' means 'he will bring near' or 'he will offer'. 'ha-kohen' means 'the priest'. 'lifnei' means 'before'. 'Yahveh' is the proper name of God. 've' again means 'and'. 'asah' means 'he will do' or 'he will make'. 'et-khatahto' means 'his sin offering'. 'et-olato' means 'his burnt offering'. The 'et' is a grammatical marker. [NUM.6.17] And he shall make the ram a peace offering to Yahveh, upon a basket of unleavened bread, and the priest shall make his grain offering and his drink offering. [§] ve'et-ha'ayil ya'aseh zevach shlamim la-Yahveh al sal hamatzot ve'asah hakohen et-minchato ve'et-nisko. This verse details a peace offering to be made. 'Ayil' means ram. 'Zevach shlamim' is a peace offering. 'La-Yahveh' means to Yahveh. 'Sal hamatzot' refers to a basket of unleavened bread. 'Hakohen' is the priest. 'Minchato' refers to his grain offering. 'Nisko' refers to his drink offering. [NUM.6.18] And the Nazirite shaves at the opening of the tent of meeting the head of his Nazirite vow, and takes the hair of the head of his Nazirite vow and puts it upon the fire that is under the sacrifice of peace offerings. [§] vehiglah hannazir petach ohel moed et-rosh nizro velakah et-se'ar rosh nizro venatan al-haesh asher-tachat zevach hashalmim. This verse describes the process of a Nazirite completing their vow and offering a sacrifice. It details the shaving of the Nazirite's hair and the subsequent burning of that hair as part of the peace offering. 'Hannazir' means 'the Nazirite'. 'Petach' means 'opening/entrance'. 'Ohel moed' means 'tent of meeting'. 'Et-rosh nizro' means 'the head of his Nazirite vow'. 'Se'ar rosh nizro' means 'the hair of the head of his Nazirite vow'. 'Ze'vach hashalmim' means 'the sacrifice of peace offerings'. [NUM.6.19] And the priest will take the arm in its completeness from the ram, and one cake of unleavened bread from the basket, and one thin cake of unleavened bread, and give them upon the palms of the Nazirite after he has shaved his vow. [§] ve-la-kach ha-ko-hen et-ha-zro-a be-she-lah min-ha-ayil ve-chal-lat mat-tzah a-chat min-ha-sal u-re-keek mat-tzah ech-ad ve-na-tan al-kaf-fei ha-na-zeer ach-ar hit-gal-cho et-neez-ro. This verse describes the ritual offering for a Nazirite after they have completed their vow and shaved their consecrated hair. 've-la-kach' means 'and took', 'ha-ko-hen' is 'the priest', 'et-ha-zro-a' is 'the arm', 'be-she-lah' means 'in its completeness', 'min-ha-ayil' means 'from the ram', 've-chal-lat mat-tzah' is 'and a cake of unleavened bread', 'a-chat' is 'one', 'min-ha-sal' is 'from the basket', 'u-re-keek mat-tzah' is 'and a thin cake of unleavened bread', 'ech-ad' is 'one', 've-na-tan' is 'and gave', 'al-kaf-fei' is 'upon the palms of', 'ha-na-zeer' is 'the Nazirite', 'ach-ar' is 'after', 'hit-gal-cho' means 'he shaved', 'et-neez-ro' is 'his vow'. [NUM.6.20] And the priest shall wave them as a wave offering before Yahveh; it is holy to the priest, regarding the chest of the wave offering and regarding the thigh of the contribution. And after this, the Nazirite shall drink wine. [§] vehenif otam hakohen | tenufah | lifnei Yahveh; kodesh hu lakohen al chaze hatenufah ve'al shok hatrumah ve'achar yishte hanazir yayin. This verse describes the ritual of a Nazirite offering. The priest waves the offering before Yahveh. It is holy to the priest, specifically regarding the wave offering and the thigh of the contribution. After this, the Nazirite is permitted to drink wine. [NUM.6.21] This is the law of the Nazirite, who vows: their offering to Yahveh, because of their vow, is in addition to what their hand can afford. According to the terms of their vow, which they vow, so they shall do, according to the law of their vow. [§] zót tórat ha-náziyr asher yid-or kár-ba-nó la-YAH-veh al-niz-ró mil-levad asher ta-shig yá-do kfi nid-ró asher yid-or ken ya-a-seh al tórat niz-ró. This verse describes the law concerning the Nazirite. A Nazirite is someone who makes a vow to abstain from certain things. The verse outlines what offerings the Nazirite must bring to Yahveh according to the terms of their vow and what they are able to afford. It emphasizes that the Nazirite must fulfill exactly what they vowed. [NUM.6.22] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.6.23] Speak to Aaron and to his sons, saying, "Thus you shall bless the children of Israel: say to them," [§] dabber el-aharon ve-el-banav leemor koh tevar'chu et-benei yisrael amor lahem. This verse instructs speaking to Aaron and his sons, and providing them with a specific blessing to give to the children of Israel. "Dabber" means 'speak'. "El" means 'to' or 'towards'. "Aharon" is Aaron's name. "Ve" means 'and'. "Banav" means 'his sons'. "Leemor" means 'saying' or 'to say'. "Koh" means 'thus' or 'so'. "Tevar'chu" means 'you shall bless'. "Et" is a particle marking the direct object. "Benei Yisrael" means 'children of Israel'. "Amor" means 'say'. "Lahem" means 'to them'. [NUM.6.24] May Yahveh bless you and may Yahveh keep you. [§] yvarekhkha Yahveh v'yishmerkha This verse consists of a verb form addressed to a second person singular, followed by the name of God, a conjunction, and another verb form addressed to the second person singular. ‘Yvarekhkha’ means ‘may Yahveh bless you’. ‘V’yishmerkha’ means ‘and may Yahveh keep you’. The ‘kha’ at the end of yvarekhkha is the suffix 'you', referring to the person being blessed. [NUM.6.25] May Yahveh shine His face to you and may He grant you favor. [§] Ya'er Yahveh panav eleikha vi'chunekha. This verse consists of several parts. 'Ya'er' means 'may Yahveh shine.' 'Yahveh' is the proper name of God. 'Panav' means 'His face'. 'Eleikha' means 'to you'. 'Vi'chunekha' means 'and may He grant you favor'. The verse is a blessing, asking God to look favorably upon the recipient and bless them. [NUM.6.26] May Yahveh lift His face toward you and establish peace for you. [§] yissa Yahveh panav eleikha vayasem lekha shalom. This verse consists of several parts. 'Yissa' means 'will lift'. 'Yahveh' is the proper name of God. 'Panav' means 'His face'. 'Eleikha' means 'toward you'. 'Vayasem' means 'and will set/make'. 'Lekha' means 'for you'. 'Shalom' means 'peace'. The verse describes God lifting His face toward someone and establishing peace for them. [NUM.6.27] And they will put my name on the sons of Israel, and I will bless them. [§] ve-sa-mu et-she-mee al-bnei Yis-ra-el va-a-ni a-va-rech-em. This verse contains several key names and grammatical structures. "ve" means "and". "sa-mu" is the verb "to put" or "to place". "et" is a grammatical marker indicating the direct object. "she-mee" means "my name". "al" means "on" or "upon". "bnei Yis-ra-el" means "sons of Israel". "va-a-ni" means "and I". "a-va-rech-em" means "I will bless them". The verse describes a placing of a name and a subsequent blessing.

NUM.7

[NUM.7.1] And it was on the day Moses finished setting up the tabernacle, and he anointed it and consecrated it, and all its furnishings, and the altar and all its furnishings, and he anointed them and consecrated them. [§] Va-yhi be-yom kalot Moshe le-hakim et-ha-mishkan, va-yimshach oto va-yakdesh oto ve-et kol-kelav, ve-et ha-mizbeach ve-et kol-kelav, va-yimshachem va-yakdesh otam. This verse describes the completion of Moses' work in setting up the tabernacle and the subsequent anointing and consecration of it, all its furnishings, the altar, and all of the altar's furnishings. 'Va-yhi' means 'and it was'. 'Be-yom' means 'on the day'. 'Kalot' means 'completion'. 'Le-hakim' means 'to set up'. 'Et-ha-mishkan' means 'the tabernacle'. 'Va-yimshach' means 'and he anointed'. 'Oto' means 'it'. 'Va-yakdesh' means 'and he consecrated'. 'Ve-et kol-kelav' means 'and all its furnishings'. 'Ha-mizbeach' means 'the altar'. 'Va-yimshachem' means 'and he anointed them'. 'Otam' means 'them'. [NUM.7.2] And the leaders of Israel, chiefs of their clans, they were leaders of the tribes, they who stood upon the counts brought near offerings. [§] Va-yak-ree-voo n’see-ay yis-ra-el ro-shay bayt av-ot-am, hem n’see-ay ha-mat-tot, hem ha-om-dim al-ha-p’kood-eem. This verse describes the leaders of Israel bringing offerings. ‘Va-yak-ree-voo’ means ‘and they brought near’. ‘N’see-ay yis-ra-el’ is ‘leaders of Israel’. ‘Ro-shay bayt av-ot-am’ means ‘heads of their fathers’ houses’ or ‘chiefs of their clans’. ‘Hem’ means ‘they’. ‘N’see-ay ha-mat-tot’ is ‘leaders of the tribes’. ‘Hem ha-om-dim al-ha-p’kood-eem’ means ‘they who stand upon the counts’ or ‘those responsible for the census’. [NUM.7.3] And they brought their offerings before Yahveh: six oxen of the herd and twelve cattle, a cart for each of the two leaders and a bullock for each. And they offered them before the dwelling. [§] va-ya-vee-oo et-kor-ba-nam lif-nei Yahveh shesh-eg-lot tzav u-shnei-assar ba-kar a-ga-lah al-shnei han-nee-seem ve-shor le-echad va-yak-ree-boo otam lif-nei ham-ish-kan This verse describes the offerings brought before Yahveh. ‘Karban’ refers to an offering or sacrifice. ‘Tzav’ means oxen or bulls. ‘Bakar’ also refers to cattle. ‘Neesim’ translates to leaders or princes. ‘Shur’ means bullock, and ‘Mishkan’ means tabernacle or dwelling. [NUM.7.4] And Yahveh said to Moses, saying: [§] Va-yo-mer Yahveh el-Mosheh le-emor. This verse begins a speech from God to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Le-emor' means 'to say' or 'saying'. [NUM.7.5] Take from them, and they will be for the service of the service of the tent of meeting, and you will give them to the Levites, each according to his work. [§] kah may-it-tam veh-hay-voo la-ah-vod et av-o-dat o-hel mo-ed ven-tat-tah otam el ha-lev-eem eesh ke-fee av-o-dato. This verse details the taking of materials from the Israelites and their dedication to the service of the tent of meeting, specifically assigning them to the Levites according to their designated work. "kah" means "take". "me-it-tam" means "from them". "veh-hay-voo" means "and they will be". "la-ah-vod" means "to the service". "et av-o-dat" means "the service of". "o-hel mo-ed" means "tent of meeting". "ven-tat-tah otam" means "and you will give them". "el ha-lev-eem" means "to the Levites". "eesh ke-fee av-o-dato" means "each according to his work". [NUM.7.6] And Moses took the carts and the livestock, and he gave them to the Levites. [§] va-yik-akh mo-sheh et-ha-ah-gah-lot ve-et-ha-bah-kar va-yit-ten oh-tam el-ha-lev-eem. This verse describes Moses giving the carts and the livestock to the Levites. 'Va-yik-akh' means 'and Moses took'. 'Et' is a direct object marker. 'Ha-ah-gah-lot' means 'the carts'. 'Ve-et-ha-bah-kar' means 'and the livestock'. 'Va-yit-ten' means 'and he gave'. 'Oh-tam' means 'them'. 'El-ha-lev-eem' means 'to the Levites'. [NUM.7.7] And two of the carts and four of the cattle He gave to the sons of Gershon, according to their work. [§] Et shtei ha-agalot ve-et arba'at ha-bakar natan livnei Gershon k'fi avodatam. This verse details the giving of livestock to the Gershonites. "Et" is an untranslatable particle marking the direct object. "Shtei" means "two". "Ha-agalot" means "the carts". "Ve-et" is a conjunction meaning "and", again marking the direct object. "Arba'at" means "four". "Ha-bakar" means "the cattle". "Natan" means "gave". "Livnei Gershon" means "to the sons of Gershon". "K'fi" means "according to". "Avodatam" means "their work". [NUM.7.8] And he gave four of the carts and eight of the oxen to the sons of Merari, according to their work, in the hand of Itamar, son of Aaron, the priest. [§] ve’et arbah ha’agolot ve’et shmonat habakar natan livnei merari kfi avodatam beyad itamar ben-aharon hakohen. This verse details the allocation of livestock for the service of the Levites, specifically the clan of Merari. 'Arbah' means four, 'agolot' refers to carts, 'shmonat' means eight, 'bakar' refers to oxen. 'Natan' means gave, 'livnei' means to the sons of, 'merari' is the name of the clan. 'Kfi' means according to, 'avodatam' means their work. 'Beyad' means in the hand of, 'itamar' is the name of a man, 'ben-aharon' means son of Aaron, and 'hakohen' means the priest. [NUM.7.9] And to the sons of Qahat, He did not give. For the service of the holy things was upon them, they would carry it upon the shoulder. [§] v'liv'nei q'hat lo natan ki-'avodat ha'qodesh 'alehem ba'katef yisa'u. This verse discusses the Levite families and their duties regarding carrying the holy objects. 'B'nei q'hat' means 'sons of Qahat', a Levite family. 'Lo natan' means 'not given'. 'Avodat ha'qodesh' means 'the work of the holiness' or 'the service of the holy things'. 'Alehem' means 'upon them'. 'Ba'katef' means 'upon the shoulder'. 'Yisa'u' means 'they will carry'. The verse is stating that the sons of Qahat were not given wagons for transport but were required to carry the holy objects themselves on their shoulders. [NUM.7.10] And the leaders brought the dedication of the altar on the day it was anointed, and the leaders brought their offerings before the altar. [§] va-yak-ree-voo ha-ne-see-eem et kha-nu-kat ha-miz-bay-akh be-yohm hi-ma-shakh ot-toh va-yak-ree-voo ha-ne-see-eem et kar-ba-nahm lif-nay ha-miz-bay-akh. This verse describes the leaders bringing offerings for the dedication of the altar on the day it was anointed. 'Va-yak-ree-voo' means 'and they brought'. 'Ha-ne-see-eem' means 'the leaders'. 'Et kha-nu-kat ha-miz-bay-akh' means 'the dedication of the altar'. 'Be-yohm hi-ma-shakh ot-toh' means 'on the day it was anointed'. 'Kar-ba-nahm' means 'their offerings'. 'Lif-nay ha-miz-bay-akh' means 'before the altar'. [NUM.7.11] And Yahveh said to Moses, "Let one leader offer his offering for each day, for the dedication of the altar." [§] vayomer Yahveh el-Mosheh nasia echad layom nasia echad layom yakribu et-korbanam lachanukat hamizbeach. This verse describes the offerings brought by the leaders of the tribes of Israel during the dedication of the altar. 'Vayomer' means 'and said'. 'Yahveh' is the proper name of God. 'El-Mosheh' means 'to Moses'. 'Nasia echad layom' means 'one leader of the day'. 'Yakribu' means 'they shall bring near'. 'Et-korbanam' means 'their offering'. 'Lachanukat hamizbeach' means 'for the dedication of the altar'. [NUM.7.12] And it happened, the one offering on the first day his offering, Nachshon son of Amminadav for the tribe of Judah. [§] Va-yhi ha-makriv bayom ha-rishon et-korvano Nachshon ben-Amminadav le-matteh Yehudah. This verse describes the first offering brought during the dedication of the Tabernacle. 'Va-yhi' means 'and it happened'. 'Ha-makriv' refers to 'the one offering'. 'Bayom ha-rishon' means 'on the first day'. 'Et-korvano' means 'his offering'. 'Nachshon ben-Amminadav' is a proper name meaning 'Nachshon son of Amminadav'. 'Le-matteh Yehudah' means 'for the tribe of Judah'. [NUM.7.13] And his offering was one silver basin, weighing thirty shekels and one hundred, one silver spoon weighing seventy shekels according to the shekel of the holy place. Both were full of fine flour mixed with oil for a grain offering. [§] vekharvano ka'arat-kesef achat shloshim ume'ah mishkalah mizrak echad kesef shiv'im shekel beshekel hakodesh shneihem mele'im solet belulah bashemen leminchah. This verse details the offerings brought by each prince during the dedication of the Tabernacle. Specifically, it describes the silver basins and spoons used for offering fine flour mixed with oil. 'Ka'arat' refers to a basin or bowl, 'mizrak' refers to a spoon or ladle, 'shekel' is a unit of weight and currency, and 'hakodesh' signifies something holy or sacred. [NUM.7.14] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.15] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.16] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.17] And for the sacrifice of peace offerings: two head of cattle, five rams, five male goats, five lambs one year old. This is the offering of Nachshon, son of Amminadav. [§] u-le-ze-vach ha-shla-mim, ba-kar shna-yim, ei-lim cha-mi-sha, a-tu-dim cha-mi-sha, ke-va-sim benei-shana cha-mi-sha, zeh kar-ban Nach-shon ben-A-mi-na-dav. This verse details the offerings brought by Nachshon, son of Amminadav. 'Zevach' refers to a sacrifice, specifically a 'shelamim', which is a peace offering. The verse lists the animals offered: two head of cattle ('ba-kar'), five rams ('ei-lim'), five male goats ('a-tu-dim'), and five lambs one year old ('ke-va-sim benei-shana'). 'Kar-ban' means offering. [NUM.7.18] On the second day, Nethanel son of Zuar, a leader of Issachar, offered a sacrifice. [§] bay-yohm ha-sheh-nee hik-reev net-an-el ben-tzoo-ar neh-see-ah yis-sah-khar This verse describes the offering brought by Nethanel, son of Zuar, a leader of Issachar, on the second day of a specified period (likely relating to the dedication of the Tabernacle or a similar ritual). The words break down as follows: 'bay-yohm' - on the day, 'ha-sheh-nee' - the second, 'hik-reev' - he brought near/offered, 'net-an-el' - Nethanel, 'ben-tzoo-ar' - son of Zuar, 'neh-see-ah' - leader/prince, 'yis-sah-khar' - Issachar. [NUM.7.19] Bring near his offering: one silver basin, one hundred thirty shekels in weight. One silver sprinkler, seventy shekels in the weight of the holy. Both of them are full of fine flour mixed with oil for a grain offering. [§] hikriv et-korvano ka'arat-kesef achat shloshim u'me'ah mishkalah mizrak echad kesef shiv'im shekel b'shekel hakodesh shneyhem mele'im solet belulah bashamen l'minchah. This verse details offerings to be brought. 'Hikriv' means 'bring near'. 'Korvano' means 'his offering'. 'Ka'arat-kesef' refers to a silver basin. 'Achat' means 'one'. 'Shloshim u'me'ah' means 'thirty and one hundred' (one hundred thirty). 'Mishkalah' is a unit of weight, a shekel. 'Mizrak' means 'sprinkler'. 'Echad' means 'one'. 'Kesef' is 'silver'. 'Shiv'im' means 'seventy'. 'Shekel' is a unit of weight. 'Hakodesh' means 'the holy'. 'Shneyhem' means 'both of them'. 'Mele'im' means 'full'. 'Solet' is 'fine flour'. 'Belulah' means 'mixed'. 'Bashamen' means 'with oil'. 'L'minchah' means 'as a grain offering'. [NUM.7.20] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.21] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.22] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.23] And for the peace offering, cattle two, rams five, bulls five, lambs one year old five. This is the offering of Netanel, son of Zuar. [§] oo-leh-zeh-vahch ha-sh-lah-meem bah-car sh-nah-yeem eh-leem chah-meesh-ah ah-too-deem chah-meesh-ah keh-vah-seem ben-eh-shah-nah chah-meesh-ah zeh kar-bahn neh-tahn-ehl ben tsoo-ahr. This verse details the sacrificial offerings brought by Netanel, son of Zuar. It specifies the animals offered for a peace offering. 'Bakar' refers to cattle, 'eilim' to rams, 'atudeem' to bulls, and 'kevasim' to lambs. 'Bnei shanah' means 'sons of a year' or 'one year old'. [NUM.7.24] On the third day, a leader for the children of Zebulun, Eli'av son of Chelon. [§] ba-yom ha-shlishi nasi livnei Zevulun Eli'av ben-Chelon This verse describes the leader brought forward on the third day from the tribe of Zebulun. 'Bayom' means 'on the day'. 'Ha-shlishi' means 'the third'. 'Nasi' means 'leader'. 'Livnei' means 'to the sons of' or 'for the children of'. 'Zevulun' is the name of the tribe. 'Eli'av' is the name of the leader. 'Ben' means 'son of'. 'Chelon' is the father's name. [NUM.7.25] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.26] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.27] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.28] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.29] And for the peace offering, two cattle, five rams, five fattened cattle, five lambs, sons of a year, this is the offering of Eliav, son of Chelon. [§] ool'zevac hashelamim bakar sh'naim aylim chamisha atudim chamisha kevasim b'nei shanah chamisha zeh karvan eliav ben chelon. This verse details the sacrificial offerings brought by Eliav, son of Chelon. It lists specific numbers of cattle (bakar), rams (aylim), and lambs (kevasim) for a peace offering (zevac hashelamim). 'B'nei shanah' means 'sons of a year,' referring to one-year-old lambs. [NUM.7.30] On the fourth day, the prince for the sons of Reuben was Elizur, son of Shedeur. [§] bay-yohm hah-reh-bee-ee nah-see leeb-nay reh-oo-ven eh-lee-tsoor ben shdeh-ee-oor This verse describes the prince of the tribe of Reuben on the fourth day of a specific counting or designation. 'Bay-yohm' means 'on the day'. 'Hah-reh-bee-ee' means 'the fourth'. 'Nah-see' means 'prince' or 'leader'. 'Leeb-nay' means 'for the sons of'. 'Reh-oo-ven' is the name Reuben. 'Eh-lee-tsoor' is the name Elizur. 'Ben' means 'son of'. 'Shdeh-ee-oor' is the name Shedeur. [NUM.7.31] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.32] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.33] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.34] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.35] And for the sacrifice of peace, two bulls, five rams, five male goats, five sheep one year old. This is the offering of E-lee-tzoor son of Sh'de-yoor. [§] ool'zeh-vach ha-sh'la-meem ba-kar sh'na-yim ay-leem cha-mee-shah a-too-deem cha-mee-shah k'va-seem b'nei-sha-nah cha-mee-shah zeh kar-ban e-lee-tzoor ben-sh'de-yoor. This verse details a peace offering sacrifice. 'Zevach' means sacrifice, 'Sh'la-meem' means peace. The verse then lists the animals required for the offering: two bulls ('ba-kar'), five rams ('ay-leem'), five male goats ('a-too-deem'), and five year-old sheep ('k'va-seem b'nei-sha-nah'). Finally, it identifies the offerer as 'E-lee-tzoor ben-sh'de-yoor', meaning 'E-lee-tzoor son of Sh'de-yoor'. [NUM.7.36] On the fifth day, the prince for the sons of Simeon was Shelumiel, son of Zurishaddai. [§] bay-yohm hah-hah-mee-shee nah-see lih-buh-nay shih-meh-ohn shluh-mee-el ben tsoo-ree-shah-dah-dee This verse lists the prince (nah-see) of the tribe of Simeon (shih-meh-ohn) for the census. It specifies that on the fifth day (bay-yohm hah-hah-mee-shee) Shelumiel (shluh-mee-el), the son (ben) of Zurishaddai (tsoo-ree-shah-dah-dee), was the designated leader. [NUM.7.37] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.38] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.39] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.40] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.41] And for the sacrifice of peace offerings, cattle two, rams five, bulls five, lambs of the year five, this is the offering of Shlumiel son of Zurishaddai. [§] u-le-ze-vach ha-shla-mim, ba-kar shna-yim, e-lim cham-i-sha, at-u-dim cham-i-sha, ke-va-sim benei shana cham-i-sha, zeh kar-ban shlu-mi-el ben tzur-i-sha-da-yi. This verse details the sacrificial animals offered as a peace offering. 'Ba-kar' means cattle, 'e-lim' means rams, 'at-u-dim' means bulls, and 'ke-va-sim' means lambs. 'Bnei shana' means 'of the year', referring to one-year-old lambs. The final phrase identifies Shlumiel son of Zurishaddai as the one bringing the offering. [NUM.7.42] On the sixth day, the leader to the sons of Gad was Elyasaf son of Deu'el. [§] ba-yom ha-shishi nasi livnei gad elyasaf ben-deu'el This verse lists the leader of the tribe of Gad who presented himself during the census. "Bayom" means "on the day". "Ha-shishi" means "the sixth". "Nasi" means "leader". "Livnei" means "to the sons of". "Gad" is the name of a tribe. "Elyasaf" is a personal name. "Ben" means "son of". "Deu'el" is a personal name. [NUM.7.43] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.44] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.45] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.46] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.47] And for the peace offering, two cattle, five rams, five goats, five lambs, one year old – this is the offering of Elyasaph, son of Deuel. [§] u-le-ze-vach ha-shla-mim, ba-kar shna-yim, e-lim cha-mi-sha, at-u-dim cha-mi-sha, ke-va-sim be-nei-sha-na cha-mi-sha, zeh kar-ban el-ya-saf ben-de-u-ael. This verse details the sacrifices offered by Elyasaph, son of Deuel. It specifies the number of cattle, rams, goats, and lambs offered as a peace offering. ‘Ba-kar’ refers to cattle. ‘E-lim’ means rams. ‘At-u-dim’ refers to goats. ‘Ke-va-sim’ refers to lambs. ‘Be-nei-sha-na’ means one-year-old. ‘Kar-ban’ means offering. [NUM.7.48] On the seventh day, a leader for the sons of Ephraim, Elishama son of Ammihud. [§] bay-yohm hah-sheh-vee-ee nah-see li-beh-nay ef-rah-eem eh-lee-shah-mah behn ah-mee-hood This verse describes the leader offered on the seventh day during a specific ritual or census. "Bay-yohm" means 'on the day'. "Hah-sheh-vee-ee" means 'the seventh'. "Nah-see" means 'leader' or 'prince'. "Li-beh-nay" means 'to the sons of'. "Ef-rah-eem" is the name of a tribe, Ephraim. "Eh-lee-shah-mah" is a personal name, Elishama. "Behn" means 'son of'. "Ah-mee-hood" is a personal name, Ammihud. [NUM.7.49] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.50] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.51] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.52] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.53] And for the sacrifice of peace offerings, two oxen, five rams, five male goats, five lambs, one year old. This is the offering of Elisama, son of Ammihud. [§] u-le-ze-vakh ha-shla-mim, ba-kar shna-yim, ei-lim kha-mi-sha, at-u-dim kha-mi-sha, ke-va-sim benei-sha-nah kha-mi-sha, zeh kar-ban e-li-sha-ma ben-am-mi-hud. This verse details a peace offering sacrifice. 'Ba-kar' refers to oxen, 'ei-lim' to rams, 'at-u-dim' to male goats, and 'ke-va-sim' to lambs. It specifies the number of each animal offered by Elisama, son of Ammihud. 'Kar-ban' means offering. [NUM.7.54] On the eighth day, a leader for the descendants of Manasseh: Gamliel, son of Pedah Tzur. [§] bayom hashemini nasi livnei menashe gamliel ben pedah tzur This verse describes the leader brought forth on the eighth day, specifically from the descendants of Manasseh. 'Bayom hashemini' means 'on the eighth day'. 'Nasi' means 'leader' or 'prince'. 'Livnei menashe' means 'to the sons of Manasseh' or 'to the descendants of Manasseh'. 'Gamliel ben pedah tzur' identifies the leader as Gamliel, son of Pedah Tzur. [NUM.7.55] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.56] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.57] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.58] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.59] And for the sacrifice of peace offerings: two oxen, five rams, five he-goats, five lambs one year old. This is the offering of Gamliel, son of Pedatzur. [§] u-le-ze-vach ha-shla-mim ba-kar shna-yim ei-lim cha-mi-sha at-u-dim cha-mi-sha ke-va-sim be-nei sha-na cha-mi-sha zeh kar-ban Gam-lie-el ben Pe-da-tzoor. This verse details a sacrifice offered by Gamliel, son of Pedatzur. It specifies the animals offered: two oxen, five rams, five male goats, and five lambs of the first year. The 'zeh' (this) introduces the offering as a whole. [NUM.7.60] On the ninth day, the chieftain for the sons of Benjamin was Avidan son of Gideon. [§] bayom hatshii'i nasii livnei binyamin avidan ben-gid'oni This verse lists the chieftain representing the tribe of Benjamin in a census. "Bayom" means "on the day". "Hatshii'i" means "the ninth". "Nasii" means "chieftain" or "leader". "Livnei" means "to the sons of" or "of the sons of". "Binyamin" is the name of the tribe, Benjamin. "Avidan" is the name of the chieftain. "Ben" means "son of". "Gid'oni" is the father's name, Gideon. [NUM.7.61] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.62] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.63] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.64] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.65] And for the peace offering, cattle two, rams five, bulls five, lambs one year old five. This is the offering of Avidan son of Gideon. [§] u-le-ze-vach ha-shla-mim, ba-kar shna-yim, ei-lim cha-mi-sha, at-u-dim cha-mi-sha, ke-va-sim benei-sha-na cha-mi-sha, zeh kar-ban A-vi-dan ben-gid-eo-ni. This verse details the sacrificial offerings brought by Avidan, son of Gideon. 'Ze-vach ha-shla-mim' refers to a peace offering. 'Ba-kar' means cattle, 'ei-lim' means rams, 'at-u-dim' means bulls, and 'ke-va-sim' means lambs. 'Benei-shana' indicates that the lambs are one year old. 'Kar-ban' means offering. [NUM.7.66] On the tenth day, the leader of the sons of Dan was Ahiezer, son of Ammishaddai. [§] bayom ha-asheri nasi livnei dan achiezer ben-amishadai This verse identifies the leader (nasi) of the tribe of Dan as Ahiezer, son of Ammishaddai, and specifies that this identification occurs on the tenth day. The words are quite literal in their construction, detailing a specific person and their lineage within a tribal context. [NUM.7.67] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.68] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.69] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.70] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.71] And for the peace offering sacrifice, two steers, five rams, five male goats, five one-year-old lambs. This is the offering of Ahiezer the son of Ammishaddai. [§] oo-leh-zeh-vakh ha-sh-lah-meem ba-kar sh-na-yim eh-leem khah-mee-shah aht-oo-deem khah-mee-shah keh-vah-seem beneh-shah-nah khah-mee-shah zeh kar-ban ah-khee-oo-eh-zer ben-ah-mee-shah-dah-dee. This verse details a peace offering sacrifice. 'Zevakh' means sacrifice, 'shlamim' means peace offering. The verse lists the number of animals to be sacrificed: two steers ('bakar'), five rams ('eilim'), five male goats ('atudeem'), and five one-year-old lambs ('kebasim beneh-shanah'). It specifies this offering is from Ahiezer the son of Ammishaddai. [NUM.7.72] On the twelfth day, a leader for the sons of Asher, Pagiel son of Akran. [§] Be-yom ashte-yom nasia livnei Asher Pagiel ben Akran. This verse is from Numbers 2, listing the leaders appointed by each tribe of Israel. "Be-yom" means "on the day". "Ashte-yom" means "twelfth". "Nasia" means "leader". "Livnei Asher" means "to the sons of Asher". "Pagiel" is a proper name. "Ben Akran" means "son of Akran". [NUM.7.73] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.74] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.75] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.76] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.77] And for the peace offering, two cattle, five rams, five bulls, five lambs, yearlings, five. This is the offering of Pagi-el, son of Achran. [§] u-le-ze-vach ha-shla-mim, ba-kar shna-yim, ei-lim cha-mi-shah, at-u-dim cha-mi-shah, ke-va-sim bene-sha-nah cha-mi-shah, zeh kar-ban pag-i-el ben-ach-ran. This verse details the sacrificial offerings. 'U-le-zevach' means 'and for the sacrifice'. 'Ha-shlamim' refers to peace offerings. 'Ba-kar' means cattle or oxen. 'Ei-lim' means rams. 'At-u-dim' means bulls. 'Ke-vasim' means lambs. 'Bene-shanah' means yearlings. 'Zeh' means 'this'. 'Kar-ban' means offering. 'Pag-i-el' is a proper name. 'Ben-achran' means 'son of Achran'. [NUM.7.78] On the twelfth day, the prince for the sons of Naphtali was Achira son of Einan. [§] Be-yom shneem asar yom nasi livnei Naftali Achira ben-Einan. This verse details the prince (nasi) who represents the tribe of Naphtali. "Be-yom" means "on the day", followed by a number. "Shneem asar" means "twelve". "Yom" means "day". "Nasi" means "prince". "Livnei" means "to the sons of". "Naftali" is the name of the tribe. "Achira" is the name of the prince. "Ben" means "son of". "Einan" is the father's name. [NUM.7.79] His offering was one silver basin, one hundred thirty shekels in weight. There was also one silver sprinkler, seventy shekels in the weight of the sanctuary. Both were filled with fine flour mixed with oil for a grain offering. [§] kar-ba-noh kah-a-rat-keh-sef ah-hat shlo-shim oo-meh-ah mishna-kah-lah miz-rak eh-had keh-sef shiv-eem sheh-kel be-sheh-kel hak-oh-desh shne-yim meh-le-eem so-let be-lu-lah bash-sheh-men le-min-chah. This verse describes offerings brought to the Tabernacle. 'Karbanoh' refers to his offering. 'Ka'arat-kesef' means a silver basin. 'Shloshim u'me'ah' is thirty and one hundred, totaling one hundred thirty. 'Mishqalah' means weight. 'Mizrak ehad kesef' is one silver sprinkler. 'Shiv'im sheqel' means seventy shekels. 'Be-sheqel hakodesh' means in the weight of the sanctuary. 'Shneyehem' means both of them. 'Mele'im solet' means filled with fine flour. 'Belulah bashshemen' means mixed with oil. 'Le'minchah' means as a grain offering. [NUM.7.80] One handful, eleven gold full of frankincense. [§] Kaf akhat asarah zahav mele'ah ketoret. This verse describes a single handful (kaf) containing a specific weight of frankincense. 'Akhat' means one. 'Asarah' means ten. Therefore, 'akhat asarah' means eleven. 'Zahav' means gold, and is used here as a unit of weight. 'Mele'ah' means full of, and 'ketoret' means frankincense. Therefore the verse details a handful full of frankincense, weighed at eleven gold. [NUM.7.81] One bull, a young bull, one ram, one lamb, a son of its year, for a burnt offering. [§] par eh-chad ben-bah-kar ay-eel eh-chad keh-ves eh-chad ben-sh-nah-toh le-o-lah This verse lists specific animals required for a burnt offering. 'Par' means bull. 'Eh-chad' means one. 'Ben-bah-kar' means son of a cow, or young bull. 'Ay-eel' means ram. 'Keh-ves' means lamb. 'Ben-sh-nah-toh' means son of its year, meaning a one-year-old. 'Le-o-lah' means for a burnt offering. [NUM.7.82] One goat of goats is for a sin offering. [§] se-eer-iz-zeem eh-khad le-khah-taht This verse describes a single goat specifically designated as a sin offering. 'Se-eer' means goat, 'iz-zeem' means goats (dual or plural of excellence, often used for goats), 'eh-khad' means one or a single, and 'le-khah-taht' means for a sin offering. [NUM.7.83] And for the peace offering sacrifice, cattle two, rams five, bulls five, lambs yearlings five. This is the offering of Achi-ra, son of Ei-nan. [§] u-le-ze-vach ha-shla-mim, ba-kar shna-yim, ei-lim cha-mi-sha, at-u-dim cha-mi-sha, ke-va-sim be-nei-sha-na cha-mi-sha, zeh kar-ban a-chi-ra ben-ei-nan. This verse details the offerings for a peace offering. 'Ba-kar' means cattle, 'ei-lim' means rams, 'at-u-dim' means bulls, 'ke-va-sim' means lambs, and 'ben-ei-shanah' means yearlings. 'A-chi-ra' can be understood as a specific type or quality of offering. 'Ben-ei-nan' signifies a specific lineage or quality associated with the offering. [NUM.7.84] This is the dedication of the altar on the day it was anointed, coming from the leaders of Israel: twelve silver basins, twelve silver sprinkling basins, and twelve golden bowls. [§] zoht khanoookat hamizbayakh byom himashakh oto mayet nesiay yisrael ka'arot kesef sh'teym esreh mizrakey kesef sh'nayim esreh kapfot zahav sh'teym esreh. This verse describes the dedication offerings of the altar on the day it was anointed. It lists the items offered by the leaders of Israel: silver basins, silver sprinkling basins, and golden bowls, all in quantities of twelve. [NUM.7.85] One hundred and thirty shekels is the weight of the one basin in silver, and seventy shekels is the weight of the one pouring vessel in silver. All the silver of the vessels totals two thousand and four hundred shekels of the sanctuary. [§] shloshim u'me'ah ha'ke'arah ha'achat kesef v'shiv'im ha'mizrak ha'echad kol kesef ha'kelim alfayim v'arba-me'ot b'shekel ha'kodesh This verse describes the silver weight of various vessels. 'Shloshim u'me'ah' means thirty and one hundred, which is 130. 'Ha'ke'arah ha'achat' means the one basin. 'Kesef' means silver. 'Shiv'im' means seventy. 'Ha'mizrak ha'echad' means the one pouring vessel. 'Kol kesef ha'kelim' means all the silver of the vessels. 'Alfayim v'arba-me'ot' means two thousand and four hundred. 'B'shekel ha'kodesh' means in the shekel of the sanctuary. [NUM.7.86] There are twelve golden bowls, filled with incense, ten shekels per bowl according to the weight of the sanctuary. All the gold of the bowls totals two hundred shekels. [§] kapot zahav sh'teim-esrei meleot q'torat asarah asarah hakaf b'shekel ha'qodesh kol-zehav hakapot esrim u'meah. This verse describes twelve golden bowls filled with incense, with each bowl weighing a shekel of the sanctuary. The total weight of the golden bowls is two hundred shekels. 'Kapot' refers to bowls or basins. 'Zahav' is gold. 'Sh'teim-esrei' means twelve. 'Meleot' means filled. 'Q'torat' is incense. 'Asarah' is ten. 'Ha'qodesh' means the sanctuary or holy place. 'Kol' means all or total. 'Esrim u'meah' means two hundred. [NUM.7.87] All the cattle were for the burnt offering: twelve young bulls, twelve lambs one year old, and their grain offering; and twelve male goats for a sin offering. [§] kal-habakar la'olah shneim asar parim eilim shneim asar kebashim benei shanah shneim asar uminchatam us'eirei izzim shneim asar l'chatat. This verse details the animals required for a specific sacrifice. "Kal habakar" refers to 'all the cattle'. "La'olah" means 'for the burnt offering'. "Shneim asar" means 'twelve'. "Parim eilim" refers to 'young bulls'. "Kebashim benei shanah" means 'lambs one year old'. "Uminchatam" means 'and their grain offering'. "S'eirei izzim" refers to 'male goats'. "L'chatat" means 'for a sin offering'. [NUM.7.88] And all the cattle for the peace offerings were twenty-four bulls, rams sixty, steers sixty, lambs one-year-olds sixty. This is the dedication of the altar after He anointed it. [§] vekhol bekar zebach hashalamim esrim ve'arba'ah parim, eilym shishim, atudim shishim, kebassim benei-shana shishim, zot chanukkat hamizbeach acharei himashach oto. This verse details the sacrifices offered during the dedication of the altar. 'Bekar' refers to cattle, 'zebach hashalamim' means peace offerings. The verse lists specific numbers of bulls ('parim'), rams ('eilym'), and lambs ('kebassim') offered. 'Benei-shana' means one-year-old. The final phrase refers to this being the dedication ('chanukkat') of the altar ('hamizbeach') after it was anointed ('himashach oto'). [NUM.7.89] And when Moses went into the tent of meeting to speak with Yahveh, he heard the voice speaking to him from above the mercy seat which was upon the ark of the testimony, between the two cherubim, and it spoke to him. [§] Oo-ve-vo Mo-sheh el oh-hel mo-ed le-da-ber it-toh va-yish-mah et ha-kol mi-da-ber el-av me-al ha-kap-o-ret asher al a-ron ha-ed-oot mee-bein sh-nei ha-ker-oo-veem va-ye-da-ber el-av. This verse describes Moses entering the tent of meeting to speak with Yahveh. He hears a voice speaking to him from above the mercy seat that is upon the ark of the testimony, between the two cherubim. The voice then speaks to him.

NUM.8

[NUM.8.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.8.2] Speak to Aaron and you will say to him: In your raising up of the lamps before the face of the lampstand, seven lamps shall shine. [§] dah-VEHR el-ah-hah-ROHN veh-ah-mahr-TAH eh-LAH-yv beh-hah-ah-LOTE-khah et-hah-neh-ROHT el-MOOL peh-NEH hah-meh-noh-RAH yah-EE-roo shih-VAH-t hah-neh-ROHT This verse instructs Aaron regarding the lighting of the lamps before the lampstand. "Daber" means "speak". "El" means "to". "Aaron" is a proper noun, a person's name. "Ve" means "and". "Amarta" means "you will say". "Elo" means "to him". "Behaalotechah" means "in your raising up" or "when you raise". "Et" is a grammatical particle. "Hanerot" means "the lamps". "Mul" means "before". "Pnei" means "the face of". "Hamenorah" means "the lampstand". "Ya'iru" means "they shall shine". "Shiv'ah" means "seven". "Hanerot" means "the lamps". [NUM.8.3] And Aaron did so, before the face of the menorah, he raised its lamps as Yahveh commanded to Moses. [§] Va-yas as ken Aharon el-mul penei ha-menorah he'elah neroteha ka-asher tzivah Yahveh et-Mosheh. This verse describes Aaron performing the lighting of the menorah as instructed. 'Va-yas as ken' means 'and he did so'. 'Aharon' is Aaron. 'El-mul penei' means 'before the face of'. 'Ha-menorah' is 'the menorah'. 'He'elah neroteha' means 'he raised its lamps'. 'Ka-asher tzivah' means 'as commanded'. 'Yahveh' is the divine name. 'Et-Mosheh' means 'to Moses'. [NUM.8.4] And this is the work of the menorah: hammered gold, extending to its thigh, even to its blossom. It was hammered work. Like the appearance that Yahveh showed to Moses, so did he make the menorah. [§] ve-zeh ma'aseh ha-menorah mikshah zahav ad-yirechah ad-pirchah mikshah hi' ka-mar'eh asher her'ah Yahveh et-mosheh ken asah et-ha-menorah. This verse describes the construction of the menorah (the golden lampstand). It states that the menorah was made of hammered gold, extending from its base up to its flower-like ornaments. The construction of the menorah was according to the vision Yahveh showed to Moses. [NUM.8.5] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.8.6] Take the Levites from among the children of Israel, and you shall purify them. [§] kah-khuh-et hah-leh-vee-eem mee-tohkh ben-ay yis-rah-el veh-tee-har-tah oh-tahm This verse instructs taking the Levites from among the children of Israel and purifying them. "Kah" means 'take'. "Et" is a grammatical particle. "Hah-leviyim" means 'the Levites'. "Mitoch" means 'from among'. "Benay Yisrael" means 'children of Israel'. "Veh-tee-har-tah" means 'and you shall purify'. "Otam" means 'them'. [NUM.8.7] And thus you shall do to them for their purification: sprinkle this water of sin offering upon them, and you shall pass a razor upon all their flesh, and you shall wash their garments, and you shall be purified. [§] vekoh ta'aseh lahem letaharam hazzeh aleihem mei chattat vehe'eviru ta'ar al kol besaram vekibsu bigdeihem vehit'haru. This verse details the purification ritual for those who have become unclean. "vekoh" means "and thus". "ta'aseh lahem" means "you shall do to them". "letaharam" means "for their purification". "hazzeh" means "this". "aleihem" means "upon them". "mei chattat" means "water of sin/guilt offering". "vehe'eviru" means "and you shall pass". "ta'ar" means "a razor". "al kol besaram" means "upon all their flesh". "vekibsu" means "and you shall wash". "bigdeihem" means "their garments". "vehit'haru" means "and you shall be purified". [NUM.8.8] And they shall take a bull, a young bull, and its grain offering, fine flour mixed with oil, and a second bull, a young bull, you shall take for a sin offering. [§] ve-la-khu par ben-ba-kar u-min-cha-to so-let be-lu-la ba-sha-men u-par she-ni ben-ba-kar ti-kah le-cha-tat. This verse describes the offering of two young bulls as a sin offering. 'Par' means bull. 'Ben-ba-kar' means son of a cow, or young bull/heifer. 'Mincha' is a grain offering. 'Solet' is fine flour. 'Be-lu-la ba-shamen' means mixed with oil. 'Le-chata't' means for a sin offering. [NUM.8.9] And you shall bring the Levites near before the tent of meeting, and you shall assemble all the congregation of the children of Israel. [§] ve-hik-rab-ta et-ha-le-vi-yim lif-nei o-hel mo-ed ve-hik-hal-ta et-kol adat bnei yis-ra-el. This verse describes bringing the Levites near the tent of meeting and assembling all the congregation of the children of Israel. 'Leviyim' refers to the Levites, the priestly tribe. 'Ohel moed' is the tent of meeting, the portable sanctuary. 'Adat bnei yisrael' means the congregation of the children of Israel. [NUM.8.10] And you shall bring near the Levites before Yahveh, and the sons of Israel shall lay their hands on the Levites. [§] ve-hik-rav-ta et-ha-le-vim lif-nei Yahveh ve-sam-chu bnei-Yis-ra-el et-yadei-hem al-ha-le-vim. This verse describes the ritual of dedicating the Levites to Yahveh. 've-hik-rav-ta' means 'and you shall bring near.' 'et-ha-le-vim' means 'the Levites.' 'lif-nei Yahveh' means 'before Yahveh.' 've-sam-chu' means 'and they shall lay their hands.' 'bnei-Yis-ra-el' means 'the sons of Israel.' 'et-yadei-hem' means 'their hands.' 'al-ha-le-vim' means 'on the Levites.' [NUM.8.11] And Aaron lifted up the Levites as an offering before Yahveh from the Israelites, and they would be for the service of the service of Yahveh. [§] vehenif aharon et-halvim tenufah lifnei yahveh me'et benei yisrael vehayu la'avod et-avodat yahveh. This verse describes Aaron lifting up the Levites as an offering before Yahveh on behalf of the Israelites, and that they would be for the service of Yahveh. 'Vehenif' means 'and he lifted up'. 'Aharon' is 'Aaron'. 'Et-halvim' means 'the Levites'. 'Tenufah' is 'an offering' or 'a wave offering'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Me'et' means 'from'. 'Benei yisrael' means 'the sons of Israel' or 'the Israelites'. 'Vehayu' means 'and they will be'. 'La'avod' means 'for service'. 'Et-avodat' means 'the service of'. [NUM.8.12] And the Levites shall lay their hands upon the heads of the bulls, and you shall make one a sin offering and one a burnt offering to Yahveh, to atone for the Levites. [§] vehaLeviyim yismekhu et yadeihem al rosh haparim va'aseh et ha'echad chatat ve'et ha'echad olah laYahveh lekaper al haLeviyim. This verse describes the Levites laying their hands on the heads of the bulls, and then performing a sin offering and a burnt offering to Yahveh for the Levites, as atonement. 'Leviyim' is the plural of 'Levite'. 'Yadeihem' means 'their hands'. 'Rosh' means 'head'. 'Haparim' means 'the bulls'. 'Chatat' means 'sin offering'. 'Olah' means 'burnt offering'. 'laYahveh' means 'to Yahveh'. 'lekaper' means 'to atone'. [NUM.8.13] And you shall set up the Levites before Aaron and before his sons, and you shall wave them as a wave offering to Yahveh. [§] veha'amad'ta et-hal'vimim lif'nei aharon velif'nei vanav vehe'nafta otam tenufah layahveh. This verse gives instructions to Moses regarding the Levites. Specifically, it tells him to present the Levites before Aaron and his sons, and to wave them as a wave offering to Yahveh. 'Veha'amad'ta' means 'and you shall set up'. 'Et-hal'vimim' means 'the Levites'. 'Lif'nei' means 'before'. 'Aharon' is Aaron's name. 'Ve lif'nei vanav' means 'and before his sons'. 'Vehe'nafta otam' means 'and you shall wave them'. 'Tenufah' means 'a wave offering'. 'Layahveh' means 'to Yahveh'. [NUM.8.14] And you shall separate the Levites from among the children of Israel, and the Levites shall be for God. [§] vehivdalta et-halvimim mitoch benei yisrael vehayu li halvimim This verse instructs a separation of the Levites from among the children of Israel, and declares that the Levites will be for God. [NUM.8.15] And after that, the Levites will come to serve at the tent of meeting, and you shall purify them, and you shall present them as a wave offering. [§] v'akharei-khen yavo ha-leviyim la'avod et-ohel mo'ed v'tihar'ta otam v'henafta otam t'nufa. This verse describes the Levites coming to serve at the tent of meeting. It states that they will be purified and then presented as a wave offering. 'Leviyim' refers to the Levites, the priestly tribe. 'Ohel mo'ed' is the tent of meeting, the portable sanctuary. 'Tihar'ta' means you shall purify, and 'henafta' means you shall wave or present as a wave offering. 'T'nufa' refers to the wave offering itself. [NUM.8.16] For they are given, they are given to me from among the sons of Israel, in place of the ransom for every womb, the firstborn of all from among the sons of Israel. I have taken them for myself. [§] ki netunim netunim hemah li mitoch bnei yisrael tachat pitrat kol rechem bechor kol mibnei yisrael lakachti otam li. This verse discusses a substitution of firstborn sons among the Israelites. 'Netunim' means 'given' or 'dedicated'. 'Pitr' refers to the ransom for the firstborn. The verse states they were taken as 'theirs' – referring to Yahveh – instead of being redeemed. [NUM.8.17] For all the firstborn are mine among the sons of Israel, in man and in beast. In the day I struck all the firstborn in the land of Egypt, I consecrated them to myself. [§] ki li kol bekhor bibnei yisrael baadam uvavheima beyom hakoti kol bekhor beeretz mitzrayim hikdashti otam li. This verse discusses the firstborn of Israel, both humans and animals. "Li" means "to me" or "mine". "Kol bekhor" means "all firstborn". "Bibnei yisrael" means "among the sons of Israel". "Baadam uvavheima" means "in man and in beast". "Beyom hakoti" means "in the day I struck". "Beeretz mitzrayim" means "in the land of Egypt". "Hikdashti otam li" means "I consecrated them to me". The verse explains that God consecrated all the firstborn as belonging to Him during the plague in Egypt. [NUM.8.18] And I took the Levites in place of every firstborn among the children of Israel. [§] Va'ekach et-ha-leviyim tachat kol-bechor bivnei Yisrael. This verse describes the taking of the Levites in place of every firstborn among the children of Israel. 'Va'ekach' means 'and I took'. 'Et' is an untranslatable particle marking a definite direct object. 'Ha-leviyim' is 'the Levites'. 'Tachat' means 'in place of' or 'instead of'. 'Kol' means 'every' or 'all'. 'Bechor' means 'firstborn'. 'Bivnei' means 'among the children of'. 'Yisrael' is 'Israel'. [NUM.8.19] And I gave the Levites, given to Aaron and his sons from among the Israelites, to serve the service of the Israelites in the Tent of Meeting, and to atone for the Israelites. And there will not be a plague among the Israelites when the Israelites approach the holy place. [§] Va'etnah et-halvimim netunim l'Aharon ul'vanav mitoch bnei Yisrael la'avod et avodat bnei Yisrael b'ohel mo'ed ul'khafer al bnei Yisrael v'lo yihyeh bibnei Yisrael negef b'geshet bnei Yisrael el-hakodesh. This verse describes the giving of the Levites to Aaron and his sons from among the Israelites to serve in the Tent of Meeting and to make atonement for the Israelites. It also states that no plague will befall the Israelites when they approach the Holy Place. 'Va'etnah' means 'and I gave'. 'Halvimim' refers to the Levites. 'Netunim' means 'given'. 'L'Aharon ul'vanav' means 'to Aaron and his sons'. 'Mitoch bnei Yisrael' means 'from among the Israelites'. 'La'avod' means 'to serve'. 'Avodat bnei Yisrael' means 'the service of the Israelites'. 'B'ohel mo'ed' means 'in the Tent of Meeting'. 'Ul'khafer' means 'and to atone'. 'V'lo yihyeh' means 'and there will not be'. 'Bibnei Yisrael' means 'among the Israelites'. 'Negef' means 'plague'. 'B'geshet bnei Yisrael' means 'when the Israelites approach'. 'El-hakodesh' means 'to the holy place.' [NUM.8.20] And Moses and Aaron and all the congregation of the children of Israel did for the Levites everything that Yahveh commanded Moses to do for the Levites, and so the children of Israel did for them. [§] Va'yas mosheh ve'aharon vechol adat benei yisrael lalvim kchol asher tzivah Yahveh et mosheh lalvim ken asu lahem benei yisrael. This verse describes Moses, Aaron, and all the congregation of the children of Israel doing for the Levites everything that Yahveh commanded Moses to do for the Levites, and that is what the children of Israel did for them. [NUM.8.21] The Levites became unclean, and they washed their garments. Then Aaron waved them as an offering before Yahveh. Aaron made atonement for them to purify them. [§] vayitchattu halvim vayechabsu bigdeihem vayanef aharon otam tenufah lifnei yahveh vayechaper aleihem aharon letaharom This verse describes the Levites being ritually unclean and then being cleansed. They wash their garments, and Aaron waves them as an offering before Yahveh. Aaron then makes atonement for them to purify them. [NUM.8.22] And after this, the Levites came to perform their service in the tent of meeting before Aaron and before his sons, as Yahveh commanded Moses concerning the Levites. Thus they did for them. [§] ve'akharei khen ba'u haLeviyim la'avod et avodatam be'ohel mo'ed lifnei Aharon ve'lifnei banav ka'asher tziva Yahveh et Moshe al haLeviyim ken asu lahem. This verse describes the Levites beginning their service in the tent of meeting before Aaron and his sons, as Yahveh commanded Moses regarding the Levites. The verse details that they did as they were instructed. [NUM.8.23] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.8.24] This is that which belongs to the Levites: from the son of twenty-five years and upward shall come to the army of the army in the service of the tent of meeting. [§] zo-at a-shehr la-le-vee-eem mee-ben cham-esh ve-es-rim sha-nah va-ma-ah-lah ya-vo le-tz-vo tzav-ah ba-a-vo-dah oh-hel mo-ed. This verse details the age at which Levites were to begin their military service and duties within the tent of meeting. 'zo-at' means 'this'. 'a-shehr' means 'that which'. 'la-le-vee-eem' means 'to the Levites'. 'mee-ben cham-esh ve-es-rim sha-nah' means 'from the son of five and twenty years' (meaning from age 25). 'va-ma-ah-lah' means 'and upward'. 'ya-vo' means 'he shall come'. 'le-tz-vo tzav-ah' means 'to the army of the army'. 'ba-a-vo-dah' means 'in the service of'. 'oh-hel mo-ed' means 'the tent of meeting'. [NUM.8.25] And from the age of fifty years, one will return from the army of the service and will not serve again. [§] oo-mee-ben khah-mee-shee shah-nah yah-shoov mee-tsah-vah hah-ah-vo-dah veh-lo yah-ah-vod ohd. This verse describes a release from a period of forced labor. 'Ben' means 'son of' which, in this context, means 'of the age of.' 'Hah-ah-vo-dah' refers to the labor itself, a service or work. The verse states that after 50 years of age, one will return from the army of the labor and will not serve anymore. [NUM.8.26] And they will serve their brothers in the tent of meeting, to keep guard duty, and they will not perform service. Thus you will do for the Levites in their watches. [§] ve-sheret et-echav be-ohel mo'ed li-shmor mishmeret va-avodah lo ya'avod kacha ta'aseh lalvim be-mishmerotam. This verse describes the service of the Levites. 'Sheret' means 'to serve'. 'Echav' means 'his brothers'. 'Ohel mo'ed' means 'tent of meeting'. 'Mishmeret' means 'guard duty' or 'watch'. 'Avodah' means 'work' or 'service'. 'Ya'avod' means 'he will serve'. 'Ta'aseh' means 'you will do'. 'Leviyim' means 'the Levites'. 'Mishmerotam' means 'their watches'. The verse states that the Levites will serve their brothers in the tent of meeting, keeping guard duty, and they will not perform the work (presumably, the work of others). This arrangement is to be done for the Levites in their watches.

NUM.9

[NUM.9.1] And Yahveh spoke to Moses in the wilderness of Sinai in the second year after their going out from the land of Egypt, in the first month, saying: [§] vay-da-ber Yahveh el-mo-sheh be-mid-bar-see-nai ba-sha-nah ha-sheh-neet le-tze-atam mei-eretz mitz-raim ba-choh-desh ha-ree-shohn le-eh-mor This verse describes Yahveh speaking to Moses in the wilderness of Sinai. Specifically, it states this occurred in the second year after their departure from the land of Egypt, in the first month. 'Le-eh-mor' introduces what was said. [NUM.9.2] And the children of Israel will make the Passover at its appointed time. [§] v'ya'asu b'nei yisrael et-ha-pasach b'mo'ado. This verse instructs the children of Israel to make/do the Passover at its appointed time. 'B'nei' means 'children of'. 'Yisrael' is the name Israel. 'Et' is a grammatical marker, a direct object indicator. 'Ha-pasach' is 'the Passover'. 'B'mo'ado' means 'at its appointed time'. [NUM.9.3] On the fourteenth day of this month, between the evenings, you shall do it in its appointed time, according to all its statutes and according to all its judgments you shall do it. [§] Be’arbe’ah asar yom bahodesh hazeh bein ha’arbayim ta’asu oto bemo’ado kekol hukkotav ukechol mishpatav ta’asu oto. This verse details the specific timing for performing a ritual. ‘Arbe’ah asar yom’ means ‘fourteenth day’. ‘Bahodesh hazeh’ means ‘in this month’. ‘Bein ha’arbayim’ refers to ‘between the evenings’ – dusk. ‘Ta’asu oto’ means ‘you shall do it’. ‘Bemo’ado’ means ‘in its appointed time’. ‘Kekol hukkotav’ means ‘according to all its statutes’. ‘Ukechol mishpatav’ means ‘and according to all its judgments’. The verse instructs performing the ritual on the fourteenth day of the month, at dusk, strictly following all prescribed laws and rules. [NUM.9.4] And Moses spoke to the children of Israel for doing the Passover. [§] Va-ye-da-ber Moshe el-benei Yisrael la-asot ha-Pesach. This verse states that Moses spoke to the children of Israel concerning the doing of the Passover. 'Va-ye-da-ber' means 'and spoke'. 'Moshe' is Moses. 'el-benei Yisrael' means 'to the children of Israel'. 'la-asot' means 'to do' or 'for doing'. 'ha-Pesach' is 'the Passover'. [NUM.9.5] And they did the Passover in the first, on the fourteenth day of the month, between the evenings, in the wilderness of Sinai, as all that Yahveh commanded to Moses, so did the children of Israel. [§] Va-ya-asu et-ha-pesach ba-rishon b’arba-ah es-rei yom la-chodesh bein ha-arvayim b’midbar Sinai ke-kol asher tzivah Yahveh et-Mosheh ken asu b’nei Yisrael. This verse describes the Israelites performing the Passover sacrifice. ‘Va-ya-asu’ means ‘and they did’. ‘Et-ha-pesach’ is ‘the Passover’. ‘Ba-rishon’ means ‘in the first’. ‘B’arba-ah es-rei yom’ is ‘on the fourteenth day’. ‘La-chodesh’ means ‘of the month’. ‘Bein ha-arvayim’ means ‘between the evenings’ (dusk). ‘B’midbar Sinai’ is ‘in the wilderness of Sinai’. ‘Ke-kol asher tzivah’ means ‘as all that commanded’. ‘Yahveh et-Mosheh’ is ‘Yahveh to Moses’. ‘Ken asu’ means ‘so they did’. ‘B’nei Yisrael’ is ‘the children of Israel’. [NUM.9.6] And there were men who were unclean for a human soul, and they were unable to make the Passover on that day. And they drew near before Moses and before Aaron on that day. [§] va-yhi anashim asher hayu tameim le-nefesh adam ve-lo yakholu la-asot ha-pesach ba-yom ha-hu va-yikrevu lifnei mosheh ve-lifnei aharon ba-yom ha-hu. This verse describes people who were ritually unclean due to contact with a corpse, preventing them from participating in the Passover sacrifice on that specific day. They approached Moses and Aaron to seek guidance. [NUM.9.7] And these men said to him, "We are unclean because of a human life, why are we prevented from offering the sacrifice of Yahveh at its appointed time among the people of Israel?" [§] Va-yom-ru ha-a-nash-im ha-he-ma e-layv, a-nach-nu tme-im le-ne-fesh a-dam, la-ma ni-gar-a le-bil-ti ha-kriv et-kor-ban Yahveh be-mo-ed-o be-toch bnei Yisrael. This verse describes men speaking to someone, explaining why they are unclean and cannot offer a sacrifice to Yahveh at the appointed time among the people of Israel. 'Va-yom-ru' means 'and they said'. 'Ha-a-nash-im ha-he-ma' means 'these men'. 'Tme-im' means 'unclean'. 'Le-ne-fesh a-dam' means 'to a human soul' or 'because of a human life'. 'La-ma' means 'why'. 'Ni-gar-a' means 'are we diminished' or 'are we prevented'. 'Be-mo-ed-o' means 'at its appointed time'. 'Be-toch' means 'among'. 'Bnei Yisrael' means 'the people of Israel'. [NUM.9.8] And he said to them, Moses, "Stand, and I will hear what the Yahveh commands to you." [§] Va-yo-mer a-lei-hem Moshe, im-du ve-esh-me-ah mah ye-tsav-veh Yahveh la-chem. This verse contains several key terms. 'Va-yo-mer' means 'and he said.' 'A-lei-hem' means 'to them.' 'Moshe' is the name 'Moses.' 'Im-du' means 'stand.' 'Ve-esh-me-ah' means 'and I will hear.' 'Mah' means 'what.' 'Ye-tsav-veh' means 'He commands.' 'Yahveh' is the name of God. 'La-chem' means 'to you'. [NUM.9.9] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.9.10] Speak to the people of Israel, saying, "Anyone who is unclean because of a corpse, or who is on a distant journey, whether for themselves or for their generations, shall make the Passover to Yahveh." [§] dab-ber el-b'nei yis-ra-el le-e-mor, ish ish ki yi-h'yeh ta-mei lan-ne-fesh o be-derech re-ho-kah la-chem o le-do-ro-tei-chem ve-ah-sah pesach la-Yahveh. This verse instructs the Israelites regarding the observance of the Passover offering. It addresses the situation of someone who is ritually unclean or is too far from the central sanctuary to participate in the regular Passover observance. It allows for a delayed observance of the Passover in such circumstances. 'Dabber' means 'speak'. 'B'nei Yisrael' means 'sons of Israel' or 'the people of Israel'. 'Le-emor' means 'to say'. 'Ish ish' means 'anyone'. 'Tamei' means 'unclean'. 'Lan-nefesh' refers to uncleanliness relating to a corpse. 'Be-derech re-ho-kah' means 'on a distant journey'. 'Le-chem' means 'to you'. 'Le-do-ro-tei-chem' means 'to your generations'. 'Ve-ah-sah' means 'and they shall make'. 'Pesach' is the Passover offering. 'La-Yahveh' means 'to Yahveh'. [NUM.9.11] In the second month, on the fourteenth day, between the evenings, they will do it. They will eat it with unleavened bread and with bitter herbs. [§] ba-kho-desh ha-she-nee be-ar-ba-ah a-sar yom bein ha-ar-va-yim ya-a-su o-to al-mat-tzot oo-me-ro-rim yo-kh’lu-hu. This verse details the timing and manner in which a specific observance is to be carried out. "ba-kho-desh" means 'in the month'. "ha-she-nee" means 'the second'. "be-ar-ba-ah a-sar yom" means 'on the fourteenth day'. "bein ha-ar-va-yim" means 'between the evenings' (dusk). "ya-a-su o-to" means 'they will do it'. "al-mat-tzot" means 'with unleavened bread'. "oo-me-ro-rim" means 'and with bitter herbs'. "yo-kh’lu-hu" means 'they will eat it'. [NUM.9.12] They must leave nothing of it until morning, and they must not break any of its bones. They must do everything according to the rules of the Passover. [§] lo-yash'iru mimenu ad-boker ve'etzem lo yishberu-vo kchol-chukat haPesach ya'asu oto. This verse details instructions regarding the Passover lamb. It states that nothing of the lamb should be left until morning, and not a bone should be broken. It specifies that everything should be done according to the rules of the Passover. [NUM.9.13] And the man who is pure and was not on a journey, and ceased to make the Passover, and that soul shall be cut off from his people, because the sacrifice to Yahveh he did not offer at its appointed time, his sin shall bear that man. [§] vehaish asher hu tahor ubederech lo haya vechadal la'asot hapesach venikrehta hanefesh hahu me'ameha ki karvan Yahveh lo hikriv bemo'ado cheto yisa haish hahu. This verse describes the consequence for a person who is ritually pure but does not participate in the Passover sacrifice. It states that such a person will be cut off from the people and will bear their own sin, because they did not offer the sacrifice to Yahveh at its appointed time. [NUM.9.14] And if a non-citizen dwells with you and makes a Passover to Yahveh, according to the rule of the Passover and according to its judgment, so let them do. Let there be one rule for you and for the non-citizen and for the citizen of the land. [§] vekhi yagur itkem ger veasah pesach layahveh kekhukat hapesach ukemishpato ken yaaseh hukah achat yihyeh lakhem ulager uleezrach haaretz. This verse discusses the observance of the Passover festival. It states that if a non-citizen (ger) dwells with the Israelites and wishes to observe the Passover, they should do so according to the established rules and judgments governing the Passover. The law concerning Passover should be the same for both the citizens and the non-citizen dwelling among them. 'Ger' refers to a resident alien or sojourner, one who lives among the Israelites but is not one of them by birth. 'Ezrach haaretz' means 'native of the land' or citizen. [NUM.9.15] And on the day when He established the Tabernacle, the cloud covered the Tabernacle as a tent of testimony, and in the evening it would be upon the Tabernacle as the appearance of fire until morning. [§] uV'veyom haKim et-hamishkan, kisa ha'anan et-hamishkan l'ohel ha'edut, uVa'erev yihye al-hamishkan k'mar'e-esh ad-boker. This verse describes the cloud covering the Tabernacle. 'uV'veyom' means 'and on the day'. 'haKim' means 'when He established/raised up'. 'et-hamishkan' refers to 'the Tabernacle'. 'kisa' means 'covered'. 'ha'anan' means 'the cloud'. 'l'ohel' means 'as a tent'. 'ha'edut' means 'of testimony'. 'uVa'erev' means 'and in the evening'. 'yihye' means 'it will be'. 'k'mar'e' means 'as the appearance of'. 'esh' means 'fire'. 'ad-boker' means 'until morning'. [NUM.9.16] So it will always be: the cloud will cover it, and the appearance of fire at night. [§] ken yihyeh tamid ha'anan yekassehnu u'mar'eh-esh laylah This verse describes a constant cloud covering something and the appearance of fire at night. 'Ken' means 'so' or 'thus'. 'Yihyeh' is a form of 'to be', meaning 'will be'. 'Tamid' means 'always' or 'perpetually'. 'Ha'anan' means 'the cloud'. 'Yekassehnu' means 'will cover it'. 'U'mar'eh-esh' means 'and the appearance of fire'. 'Laylah' means 'night'. [NUM.9.17] And according to when the lifting of the cloud occurred from above the tent, afterward the sons of Israel would travel. And in the place where the cloud would dwell there the sons of Israel would camp. [§] u-le-fee ha-ah-lot ha-ah-nan mee-al ha-ohel ve-ah-harey-ken yis-u ben-ey yis-ra-el u-vee-makom ah-sher yish-khan-sham ha-ah-nan sham yah-han-u ben-ey yis-ra-el. This verse describes the Israelites' journey in the wilderness, guided by a cloud. When the cloud lifted from over the tent, they would travel. Wherever the cloud settled, there they would camp. It details a pattern of movement dictated by the presence and position of the cloud. [NUM.9.18] At the command of Yahveh, the children of Israel will go, and at the command of Yahveh they will encamp. All the days that the cloud will rest upon the tabernacle, they will encamp. [§] al-pi Yahveh yis’u b’nei Yisrael v’al-pi Yahveh yachanu kol-yemei asher yishkon ha’anan al-hamishkan yachanu. This verse describes the Israelites’ movements and encampments as directed by Yahveh. "Al-pi" means "by the mouth of" or "at the command of". "Yis’u" means "they will go". "Yachanu" means "they will camp". "Kol-yemei" means "all the days". "Asher" means "that" or "which". "Yishkon" means "will dwell" or "will rest". "Ha’anan" means "the cloud". "Hamishkan" means "the tabernacle". [NUM.9.19] And upon the thick cloud over the tabernacle remained many days, and the sons of Israel kept the charge of Yahveh and did not journey. [§] oo-veh-har-ee-khah ha-ah-nahn al-ham-ish-kahn yah-meem rah-beem ve-shame-roo b-nei yis-rah-el et mish-meh-ret yahveh ve-lo yis-soo This verse describes the cloud of Yahveh’s presence remaining over the tabernacle for many days, and the Israelites observing Yahveh’s charge and not journeying. "Har" means 'upon' or 'over'. "Ereh" is often translated as cloud, but is literally 'thick'. "Mishkan" is the tabernacle. "Yamim rabim" is literally 'days many', meaning 'many days'. "Bnei yisrael" is 'sons of Israel'. "Mishmeret" is 'guard' or 'charge'. "YHVH" is the proper name of God, Yahveh. "Lo yis-soo" means 'they shall not journey'. [NUM.9.20] And there are times that the cloud will be over the tabernacle for a number of days. According to the word of Yahveh they will camp, and according to the word of Yahveh they will journey. [§] veyesh asher yihyeh haanan yamim mispar al-hamishkan al-pi Yahveh yachanu veal-pi Yahveh yisu’u. This verse describes the cloud dwelling over the tabernacle and the Israelites’ movements being dictated by it. ‘Veyesh’ means ‘and there are’. ‘Asher’ means ‘that’ or ‘which’. ‘Yihyeh’ means ‘will be’. ‘Ha’anan’ means ‘the cloud’. ‘Yamim mispar’ means ‘days in number’ or ‘a number of days’. ‘Al-hamishkan’ means ‘over the tabernacle’. ‘Al-pi’ means ‘according to the word’ or ‘by the word’. ‘Yahveh’ is the proper name of God. ‘Yachanu’ means ‘they will camp’. ‘Yisu’u’ means ‘they will journey’. [NUM.9.21] And it happened that the cloud was from evening until morning, and the cloud would lift in the morning, and they traveled, or by day and by night, and the cloud would lift and they traveled. [§] veyesh asher yihyeh haanan mearev ad-boker venaleh haanan baboker venasu’u o yomam valayla venaleh haanan venasu’u. This verse describes the cloud that guided the Israelites in the wilderness. It states that sometimes the cloud would be present from evening until morning, and then lift in the morning, allowing them to travel. Other times, they would travel during the day and night, while the cloud remained. It details the intermittent and continuous movement of the cloud, and how it guided their journeys. The word 'anan' means 'cloud'. 'Yahveh' is implied to be the one moving the cloud. [NUM.9.22] If days or months or years the cloud remained prolonged over the tabernacle to dwell upon it, the sons of Israel shall camp, and they shall not travel. And in its lifting, they shall travel. [§] o-yo-ma-yim o-cho-desh o-ya-mim beh-ha-arich he-a-nan al-ha-mish-kan lish-kon a-lav ya-chanu bnei-yisrael velo yi-sa-u u-ve-he-a-lo-to yi-sa-u. This verse describes the conditions under which the Israelites would camp or travel while in the wilderness. Specifically, it concerns the cloud (a manifestation of Yahveh's presence) over the tabernacle. If the cloud remained over the tabernacle for a long time – days, months, or years – the Israelites were to remain camped. When the cloud lifted, they were to travel. [NUM.9.23] According to the mouth of Yahveh they camped, and according to the mouth of Yahveh they traveled. They kept the appointed duties of Yahveh, according to the mouth of Yahveh, in the hand of Moses. [§] al-pee YHVH yachanu ve-al-pee YHVH yissa'u et-mishmeret YHVH shamaru al-pee YHVH be-yad-Mosheh. This verse describes the Israelites camping and traveling according to the instructions of Yahveh. It emphasizes that all their movements and the keeping of the appointed duties were done according to Yahveh’s word, and through the leadership of Moses. ‘Al-pee’ means ‘according to the mouth of’, indicating instruction or command. ‘Mishmeret’ refers to the appointed duties or the watch/guard. ‘Be-yad’ means ‘in the hand of’ which indicates leadership or agency.

NUM.10

[NUM.10.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.10.2] Make for yourself two silver trumpets, skillfully made, and they will be for you for calling the assembly and for journeys of the camps. [§] a-seh le-cha sh-tei cha-tzo-tz-rot kesef mik-shah ta-a-seh o-tam ve-ha-yu le-cha le-mik-ra ha-e-dah u-le-mas-sa et-ha-ma-cha-not. This verse instructs the making of two silver trumpets. "A-seh" means "make". "Le-cha" means "for you". "Sh-tei" means "two". "Cha-tzo-tz-rot" is the plural for "trumpet". "Kesef" means "silver". "Mik-shah" means "skilled/hard". "Ta-a-seh" means "you will make". "O-tam" means "them". "Ve-ha-yu" means "and they will be". "Le-mik-ra" means "for calling". "Ha-e-dah" means "the assembly". "U-le-mas-sa" means "and for journeys". "Et-ha-ma-cha-not" means "the camps". [NUM.10.3] And you shall sound in them, and all the congregation shall assemble to me at the entrance of the tent of meeting. [§] veh-tahk-oo bah-hen veno-ah-doo eh-lay-kah kol-ha-ay-dah el-peh-tah oh-hel mo-ed. This verse describes the sounding of trumpets and the gathering of the entire congregation at the entrance to the tent of meeting. 'Veh-tahk-oo' means 'and you shall sound'. 'Bah-hen' means 'in them' - referring to the trumpets. 'Veno-ah-doo' means 'and you shall assemble'. 'Eh-lay-kah' means 'to me'. 'Kol-ha-ay-dah' means 'all the congregation'. 'El-peh-tah' means 'to the entrance of'. 'Oh-hel mo-ed' means 'the tent of meeting'. [NUM.10.4] And if they sound the trumpets together, and the leaders of the thousands of Israel gather to God. [§] veh-im-beh-ah-chat yeet-kah-oo ve-no-ah-doo eh-lay-kah ha-neh-see-eem roh-shay al-pay yis-rah-el. This verse describes a situation where the trumpets are blown together, signaling a gathering of the leaders of the thousands of Israel towards 'God'. The verse utilizes 'El' which refers to God. [NUM.10.5] And you shall sound a blast, and the camps that are encamped toward the east shall move. [§] oo-tuh-kah-tehm teh-roo-ah veh-nah-seh-oo hah-mah-hah-noht hah-hoh-neem keh-deh-mah This verse describes the sounding of a trumpet signal and the subsequent movement of the camps that were stationed towards the east. 'Teka' refers to the act of blowing a trumpet. 'Teruah' refers to a loud, shrill cry or blast on the trumpet. 'Nasu' means 'to lift up and carry', in this context, to move. 'Machanot' is the plural of 'machaneh', meaning 'camps'. 'Hachonim' means 'those who are encamped'. 'Kedmah' means 'east'. [NUM.10.6] And you shall sound a second prolonged blast, and the camps that are encamped shall set out to the south. A prolonged blast they shall sound for their journeys. [§] oo-tkeh-tem teh-roo-ah sheh-nee-t veh-nah-soo hah-mah-hah-noht hah-hoh-neem teh-ee-mah-nah teh-roo-ah yeet-keh-oo leh-mah-seh-ehem. This verse describes the sounding of trumpets to signal the departure of the camps of Israel. 'Tekah' refers to a single blast of a trumpet. 'Teruah' refers to a prolonged, shrill blast. The camps are organized and positioned to the south (teimanah). The second prolonged blast signals their journey. [NUM.10.7] And when assembling the community, you shall sound the shofar, and you shall not sound a prolonged wail. [§] oo-veh-hah-keh-heel et-hah-kah-hal tee-tek-oo veh-lo tah-ree-oo This verse describes the proper method for sounding the shofar (ram's horn) when assembling the community. "Hah-keh-heel" refers to the act of assembling. "Hah-kah-hal" refers to the assembled community, or congregation. "Tee-tek-oo" is a command to sound the shofar with a specific broken sound. "Tah-ree-oo" refers to sounding a prolonged, wailing blast, and the verse specifically instructs not to do so. [NUM.10.8] And the sons of Aaron, the priests, will sound with the trumpets, and it will be for you as a statute forever, to your generations. [§] oo-v'nee ah-ha-ron ha-ko-ha-neem yeet-keh-oo ba-khah-tzo-tzrot v'ha-yoo la-chem l'khuk-kat oh-lam l'dor-o-tei-chem. This verse describes the priests, the sons of Aaron, sounding the trumpets. It is to be a lasting ordinance for all generations. 'B'nee' means 'sons of'. 'Ah-ha-ron' is Aaron. 'Ha-ko-ha-neem' is 'the priests'. 'Yeet-keh-oo' means 'they will sound'. 'Ba-khah-tzo-tzrot' means 'with the trumpets'. 'V'ha-yoo' means 'and it will be'. 'La-chem' means 'for you'. 'L'khuk-kat' means 'as a statute'. 'Oh-lam' means 'forever'. 'L'dor-o-tei-chem' means 'to your generations'. [NUM.10.9] And when you go to war in your land against the enemy who opposes you, and you blow the trumpets, then remember before Yahveh, the Gods, and you will be saved from your enemies. [§] vekhi tavou milchamah be'archechem al hacar hatzorer etkhem vahar'otem bachatzotzrot venizkarten lifnei Yahveh Eloheichem venoshatem me'oyeveichem. This verse describes a scenario where the people are at war. They are to sound the trumpets, and through remembering Yahveh, the Gods, they will be saved from their enemies. [NUM.10.10] And in the day of your joy, and in your appointed feasts, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings. And they shall be for you a remembrance before the Gods, I am Yahveh, your Gods. [§] oo-v'yohm sim-chat-chem oo-v'mo-ah-de-chem oo-v'ra-sheh kho-desh-ei-chem oo-t'kah-tehm bah-khaht-so-tzrot al oh-lo-tei-chem v'al ziv-khey shal-mei-chem v'ha-yoo lah-chem l'zi-kah-rohn li-f'nei elo-hei-chem ah-nee yahveh elo-hei-chem. This verse details the ritual of blowing trumpets during times of celebration, festivals, and new months. It instructs the people to sound the trumpets with their burnt offerings and peace offerings. The purpose of the trumpets is to serve as a remembrance before their Gods. The verse concludes with a declaration of 'I am Yahveh, your Gods'. [NUM.10.11] And it came to pass in the second year, in the second month, on the twentieth of the month, that the cloud lifted up from above the tent of testimony. [§] Va-yhi ba-shana ha-shenit ba-chodesh ha-sheni b’esrim ba-chodesh na’alah ha-anan me’al mishkan ha-edut. This verse describes a specific time – the second year, the second month, on the twentieth day of the month – when the cloud lifted from above the tent of testimony. ‘Va-yhi’ is a formulaic opening, meaning ‘and it came to pass.’ ‘Na’alah’ means ‘lifted up’ or ‘went up.’ ‘Mishkan ha-edut’ literally means ‘tent of the testimony.’ [NUM.10.12] And the sons of Israel journeyed on their journeys from the Wilderness of Sinai, and the cloud of the Gods settled over the Wilderness of Paran. [§] Va-yis-u b'nei-yis-ra-el l'mas-ei-hem mi-mid-bar si-nai va-yish-khon ha-a-nan b'mid-bar pa-ran. This verse describes the Israelites journeying from the Wilderness of Sinai and the cloud of God’s presence settling over the Wilderness of Paran. 'B'nei-Yisrael' means 'sons of Israel'. 'Mas-ei-hem' refers to 'their journeys'. 'Mid-bar' means 'wilderness'. 'Va-yis-u' means 'and they journeyed'. 'Va-yish-khon' means 'and it dwelt/settled'. 'Ha-a-nan' means 'the cloud'. [NUM.10.13] And they journeyed in the first month by the word of Yahveh by means of Moses. [§] vayis'u barishonah al-pi Yahveh beyad-Mosheh This verse describes the Israelites journeying. "Vayis'u" means "and they journeyed". "Barishonah" means "in the first [month]". "Al-pi" means "according to the mouth [of]" or "by the word of". "Yahveh" is the proper name of God. "Beyad" means "in the hand of" or "by means of". "Mosheh" is the name Moses. [NUM.10.14] And the standard of the camp of the children of Judah went first in their armies, and over his army was Nahshon son of Amminadab. [§] va-yis-sa de-gel ma-kha-neh b’nei-ye-hu-dah ba-ri-sho-nah l’tsiv-o-tam v’al-ts’va-o nach-shon ben-a-mi-na-dav. This verse describes the order in which the tribes of Israel camped and marched. It states that the standard of the camp of the children of Judah went first in their armies, with Nahshon son of Amminadab being over his army. [NUM.10.15] And over the army of the tribe of Issachar was Netanel, son of Tzuar. [§] ve-al-tzeva mateh bene yissakhar netanel ben-tzuar This verse lists the leader of the army of the tribe of Issachar. ‘Ve-al-tzeva’ means ‘and over the army’. ‘Mateh’ means ‘tribe’. ‘Bene yissakhar’ means ‘sons of Issachar’ or ‘the tribe of Issachar’. ‘Netanel’ is a proper name. ‘Ben-tzuar’ means ‘son of Tzuar’. [NUM.10.16] And over the army was the staff of the members of Zebulun, Eli'av son of Chelon. [§] ve'al-tseva bmatte benei Zevulun Eli'av ben-Chelon. This verse lists the leaders of the army from the tribe of Zebulun. 'Ve'al' means 'and upon' or 'and over'. 'Tseva' means 'army' or 'host'. 'Bmatte' means 'in the staff of' or 'with the staff of'. 'Benei' means 'sons of' or 'members of'. 'Zevulun' is the name of the tribe. 'Eli'av' is a personal name, meaning 'My God is Lord'. 'Ben' means 'son of'. 'Chelon' is a personal name. [NUM.10.17] And the Tabernacle was taken down, and the sons of Gershon and the sons of Merari travelled, carrying the Tabernacle. [§] ve-hu-rad ha-mish-kan ve-na-su ben-ei ge-rash-on u-ve-nei me-ra-ri no-sei ha-mish-kan. This verse describes the dismantling and moving of the Tabernacle. 've-hu-rad' means 'and it was lowered' or 'and it was taken down'. 'ha-mish-kan' means 'the Tabernacle'. 've-na-su' means 'and they travelled'. 'ben-ei ge-rash-on' means 'the sons of Gershon'. 'u-ve-nei me-ra-ri' means 'and the sons of Merari'. 'no-sei ha-mish-kan' means 'the carriers of the Tabernacle'. [NUM.10.18] And the standard of the camp of Reuben set out with their armies, and over his army was Elitzur son of Shedeur. [§] veh-nah-sah deh-gel mah-khah-neh reh-oo-ven leh-tsiv-oh-tahm veh-al-tse-vah-oh el-ee-tsoor ben-she-deh-oor. This verse describes the order in which the tribes of Israel set out during their journey in the wilderness. It specifically focuses on the tribe of Reuben. "Degel" means banner or standard. "Mahaneh" means camp or tribe. "Tzivaotam" means their armies or forces. "Elitzur" is a personal name. "Ben-Shedeur" means son of Shedeur, indicating Elitzur's lineage. [NUM.10.19] And upon the army, the staff of the sons of Simeon, Shlumiel, son of Tzoori, Shadaee. [§] veh-al-tseh-vah mah-teh beh-neh shee-meh-ohn shloo-mee-el ben-tzoo-ree shah-dah-ee This verse lists the leader of the army of the descendants of Simeon. 'veh-al' means 'and upon'. 'tseh-vah' means 'army'. 'mah-teh' means 'staff' or 'leader'. 'beh-neh' means 'sons of'. 'shee-meh-ohn' is the name Simeon. 'shloo-mee-el' is a proper name. 'ben' means 'son of'. 'tzoo-ree' is a proper name. 'shah-dah-ee' is a proper name. [NUM.10.20] And upon the army, the tribe of the sons of Gad, Elyasaf, son of Dewuel. [§] veh-al-tzvah-ma-teh ben-ee-gahd el-yah-saf ben-deh-oo-el This verse lists the leaders of the tribes who were prepared for war. 'Veh-al' means 'and upon'. 'Tzvah' means 'host' or 'army'. 'Mateh' refers to 'tribe' or 'staff' in the sense of a lineage. 'Ben-ee-gahd' means 'sons of Gad'. 'El-yah-saf' means 'God will add'. 'Ben-deh-oo-el' means 'son of Dewuel'. [NUM.10.21] And the Kehatites, carriers of the sanctuary, traveled, and they set up the sanctuary until they arrived. [§] ve-nasu ha-kehatim nosei ha-mikdash ve-heqimu et-ha-mishkan ad-boam. This verse describes the Kehatites traveling and setting up the sanctuary. "Kehatites" refers to a clan of Levites. "Nosei hamikdash" literally means "carriers of the sanctuary". "Heqimu" means "they will set up". "Mishkan" means "the sanctuary" or "tabernacle". "Ad boam" means "until they come", referring to the Israelites arriving at their destination. [NUM.10.22] And the standard of the camp of the sons of Ephraim went forth to their armies, and Elishama son of Ammihud was over his army. [§] ve-nasah degel machaneh benei-efrayim le-tsivaotam ve-al-tsiva’o elishama ben-ammihud. This verse describes the standard of the camp of the tribe of Ephraim and its leader. 've-nasah' means 'and the standard went forth'. 'degel' is 'standard'. 'machaneh' is 'camp'. 'bnei-efrayim' is 'sons of Ephraim' (the tribe of Ephraim). 'le-tsivaotam' means 'to their armies'. 've-al-tsiva’o' means 'and over his army'. 'elishama' is a name. 'ben-ammihud' means 'son of Ammihud'. [NUM.10.23] And over the army of the tribe of Manasseh was Gamliel son of Pedah Tzur. [§] ve'al-tseva mateh benei menashe gamliel ben pedah tzur This verse lists the leader of the army of the tribe of Manasseh. 've'al' means 'and upon' or 'and over'. 'tseva' means 'army'. 'mateh' means 'tribe'. 'bnei' means 'sons of' or 'descendants of'. 'menashe' is the name Manasseh. 'gamliel' is the name Gamliel. 'ben' means 'son of'. 'pedah tzur' is a personal name, 'Pedah Tzur'. [NUM.10.24] And over the army, the division of the sons of Benjamin, Avidan son of Gideon. [§] ve-al-tzeva mateh benee binyamin avidan ben-gid'oni. This verse lists a captain over a division of the tribe of Benjamin. 've-al' means 'and over'. 'tzeva' is translated as 'army'. 'mateh' means 'staff' or 'division'. 'binee binyamin' means 'sons of Benjamin', meaning the tribe of Benjamin. 'avidan' is a proper name. 'ben-gid'oni' means 'son of Gideon'. [NUM.10.25] And the standard of the camp of the children of Dan moved, gathering to all the camps to their armies, and over his army was Ahiezer, son of Ammi, God. [§] v’nasah degel machaneh b’nei-dan m’assef l’chol-hamachanot l’tziva’otam v’al-tziva’o achi’ezer ben-ami shaddai. This verse describes the standard of the camp of the tribe of Dan moving, followed by the army. It also names the leader of the army, Ahiezer, son of Ammi, whom the text also refers to as Shaddai. [NUM.10.26] And upon the host, the standard of the sons of Asher, Pagie’el son of Akran. [§] ve-al-tzva matah bene Asher Pagie’el ben Akran. This verse lists the leaders of the Israelite tribes for the purpose of military organization. 've-al' means 'and upon'. 'tzva' refers to a host, army, or military force. 'matah' means 'staff', 'tribe', or 'standard'. 'bene Asher' means 'sons of Asher', i.e. the tribe of Asher. 'Pagie’el' is a proper name. 'ben Akran' means 'son of Akran', indicating his lineage. [NUM.10.27] And upon the army, the tribe of the sons of Naphtali, Achira son of Einan. [§] ve-al-tse-va ma-teh be-nei naf-ta-lee a-chee-ra ben-ei-nan This verse lists the leaders of the army of the tribe of Naphtali. 've-al' means 'and upon'. 'tse-va' means 'army'. 'ma-teh' means 'tribe' or 'staff'. 'be-nei' means 'sons of' or 'members of'. 'naf-ta-lee' is the name Naphtali. 'a-chee-ra' is the name Achira. 'ben-ei-nan' means 'son of Einan'. [NUM.10.28] These are the journeys of the children of Israel according to their armies, and they journeyed. [§] el-leh mas-say-ee ben-ay yis-ra-el le-tzee-vot-am vay-ee-sah-oo. This verse lists the journeys of the children of Israel according to their armies, and they journeyed. "Elleh" means 'these'. "Mas'ei" means 'journeys'. "Benei Yisrael" means 'children of Israel'. "Le-tzee-votam" means 'according to their armies'. "Vay-ee-sah-oo" means 'and they journeyed'. [NUM.10.29] And Moses said to Hobab, son of Reuel the Midianite, the father-in-law of Moses, "We are traveling to the place that Yahveh has said He would give to you. Come with us, and we will do good to you, because Yahveh has spoken good concerning Israel." [§] Va-yomer Moshe le-chovav ben-reuel ha-midyani choten Moshe, nose'im anachnu el-ha-makom asher amar Yahveh oto etten lachem, lecha itanu ve-hetavnu lach ki-Yahveh diber tov al-Yisrael. This verse describes Moses speaking to Hobab, the Midianite, who is Moses’ father-in-law. Moses tells Hobab that they are traveling to the place that Yahveh said He would give to them. Moses invites Hobab to go with them, promising that Yahveh has spoken good things concerning Israel. Each name is treated literally as follows: 'Moshe' is Moses, 'chovav' is Hobab, 'reuel' is Reuel, 'midyani' is Midianite, 'choten' is father-in-law, 'makom' is place, 'asher' is that, 'Yahveh' is Yahveh, 'Yisrael' is Israel. The 'to' at the end of 'etten' is a preposition meaning 'to you'. [NUM.10.30] And he said to him, "I will not go, because only to my land and to my birthplace will I go." [§] vayomer elav lo elech ki im el artzi vel moladti elech. This verse consists of a verb, a pronoun, a negative particle, a verb, a conjunction, a prepositional phrase referencing land, a conjunction, and a reference to birthplace, followed by another verb. Specifically: 'vayomer' is 'and he said,' 'elav' is 'to him,' 'lo' is 'not,' 'elech' is 'I will go,' 'ki' is 'because,' 'im' is 'but/only,' 'el' is 'to/toward,' 'artzi' is 'my land,' 'vel' is 'and,' 'moladti' is 'my birthplace,' and the final 'elech' is again 'I will go'. [NUM.10.31] And he said, "Please do not abandon us, for it is because you knew our favor in the wilderness, and you will be to us as eyes." [§] va-yo-mer al-na ta-azov otanu ki al-ken yada-ta chanoteinu ba-mid-bar ve-ha-yita lanu le-ei-na-yim. This verse is a plea not to be abandoned. ‘Va-yo-mer’ means ‘and he said’. ‘Al-na’ is an expression of pleading, meaning ‘please’ or ‘not’. ‘Ta-azov’ means ‘you abandon’. ‘Otanu’ means ‘us’. ‘Ki’ means ‘for’ or ‘because’. ‘Al-ken’ means ‘therefore’ or ‘on this account’. ‘Yada-ta’ means ‘you knew’. ‘Chanoteinu’ means ‘our grace’ or ‘our favor’. ‘Ba-mid-bar’ means ‘in the wilderness’. ‘Ve-ha-yita’ means ‘and you will be’. ‘Lanu’ means ‘to us’. ‘Le-ei-na-yim’ means ‘as eyes’. [NUM.10.32] And it will be that if you go with us, and it will be that the goodness that Yahveh does with us, we will do goodness for you. [§] ve-ha-yah kee-teh-lech im-mah-nu ve-ha-yah ha-toov ha-hoo ah-sher yeh-teev Yahveh im-mah-nu ve-hetev-nu lahch This verse describes a conditional promise of goodness. It states that if someone goes with 'us', then the goodness that Yahveh does with 'us' will be returned to them. 'Us' refers to those who follow Yahveh. The verse is constructed with a conditional 'if...then' structure, emphasizing a reciprocal relationship between following Yahveh and receiving goodness. [NUM.10.33] And they journeyed from the mountain of Yahveh for three days, and the Ark of the Covenant of Yahveh was traveling before them for three days, to seek a resting place for themselves. [§] vayis'u mehar Yahveh derech shloshet yamim vaaron brit-Yahveh nose'a lifnehem derech shloshet yamim latur lahem menuchah. This verse describes the Israelites traveling from Mount Yahveh for three days, with the Ark of the Covenant of Yahveh leading them. They are seeking a place of rest. [NUM.10.34] And a cloud, Yahveh, was over them during the day while they journeyed from the camp. [§] va'anan Yahveh aleihem yomam b'nas'am min-hamachaneh This verse describes a cloud, the cloud of Yahveh, being over them during the day while they journeyed from the camp. 'Va'anan' means 'and a cloud'. 'Yahveh' is the proper name of God. 'Aleihem' means 'over them'. 'Yomam' means 'during the day'. 'B'nas'am' means 'in their journeying' or 'while they journeyed'. 'Min-hamachaneh' means 'from the camp'. [NUM.10.35] And it happened, as the Ark was carried, that Moses said, "Arise, Yahveh, and let Your enemies be scattered, and let those who hate You flee before You." [§] Va-yhi bi-nso-a ha-aron va-yo-mer Moshe kuma Yahveh ve-ya-putsu oy-vei-cha ve-ya-nusu mi-sane-ei-cha mi-pane-cha. This verse describes what happened when the Ark of the Covenant was carried. Moses speaks to Yahveh, asking that God scatter His enemies and cause those who hate Him to flee. [NUM.10.36] In his dwellings, he will say, "Return, Yahveh, myriads of thousands of Israel." [§] oo-v'no-choh yo-mar shoo-vah YAHVEH riv-voht al-fei yis-rah-el. This verse comes from Numbers 24:3. 'oo-v'no-choh' means 'in his dwellings'. 'yo-mar' means 'he will say'. 'shoo-vah' means 'return'. 'YAHVEH' is the proper name of God. 'riv-voht al-fei' means 'myriads of thousands'. 'yis-rah-el' is Israel.

NUM.11

[NUM.11.1] And the people were like those who complain, evil in the ears of Yahveh. And Yahveh heard, and his anger was kindled, and a fire from Yahveh burned among them and consumed the edge of the camp. [§] Va-yhi ha-am ke-mit-on-nim ra b'oz-nei Yahveh va-yishma Yahveh va-yichar apo vatib-ar-bam esh Yahveh vatokhal bik-tze ha-ma-chan-eh. This verse describes the people complaining, which displeased Yahveh. As a result, Yahveh's anger was kindled, and a fire from Yahveh consumed the edge of the camp. 'Va-yhi' means 'and it was'. 'Ha-am' means 'the people'. 'Ke-mit-on-nim' means 'like complainers'. 'Ra' means 'bad' or 'evil'. 'B'oz-nei' means 'in the ears of'. 'Va-yishma' means 'and he heard'. 'Va-yichar' means 'and was kindled'. 'Apo' means 'anger'. 'Vatib-ar-bam' means 'burned in them'. 'Esh' means 'fire'. 'Vatokhal' means 'and consumed'. 'Bik-tze' means 'at the edge of'. 'Ha-ma-chan-eh' means 'the camp'. [NUM.11.2] And the people cried out to Moses, and Moses prayed to Yahveh, and the fire subsided. [§] Va-yitz-ak ha-am el-Mo-sheh; va-yit-pal-el Mo-sheh el-Yahveh; va-tish-ka-ah ha-esh. This verse describes the people crying out to Moses, then Moses praying to Yahveh, and finally the fire subsiding. 'Va' indicates 'and'. 'Yitzak' means 'cried out'. 'Ha-am' means 'the people'. 'El' means 'to'. 'Mosheh' is Moses’ name. 'Yitpalel' means 'prayed'. 'Yahveh' is the proper name of God. 'Tishka' means 'subsided' or 'went out'. 'Ha-esh' means 'the fire'. [NUM.11.3] And he called the name of that place Burning, because fire from Yahveh burned in them. [§] Va-yik-ra sheim-ha-ma-kom ha-hu Ta-ve-e-ra, ki-va-a-ra ba-hem esh Yahveh. This verse describes a place being named. "Va-yik-ra" means "and he called". "Sheim" means "name". "Ha-ma-kom" means "the place". "Ha-hu" means "that". "Ta-ve-e-ra" is the name given to the place. "Ki" means "for" or "because". "Va-a-ra" means "burned". "Ba-hem" means "in them". "Esh" means "fire". "Yahveh" is the proper name of God. [NUM.11.4] And the mixed multitude that was within them desired a strong craving, and they returned and also the children of Israel wept, and they said, "Who will feed us meat?" [§] veha’asafsuf asher bekirbo hit’avu ta’avah vayashuvu vayivku gam benei yisra’el vayomru mi ya’achilenu basar. This verse describes the mixed multitude (the ‘asafsuf’) and the Israelites longing for meat. ‘Asafsuf’ refers to the non-Israelite people who joined the Israelites during the Exodus. The verse details their intense craving (ta’avah) which led them to weep, and their question regarding who would provide them with meat. [NUM.11.5] We remember the fish that we ate in Egypt freely, and also the cucumbers, and the melons, and the leeks, and the onions, and the garlic. [§] zakhar-nu et-ha-dagah asher-nochal b’mitzrayim chinam et-ha-kishu’im ve’et ha’avatim ve’et hechatsir ve’et hab’tsalim ve’et hashumim. This verse recounts the Israelites remembering the fish they ate in Egypt without cost, as well as the cucumbers, melons, leeks, onions, and garlic. [NUM.11.6] And now, our soul is dry; there is nothing except to the one who supports, our eyes. [§] ve-atah naf-she-nu ye-ve-shah ein kol bil-ti el-ha-mahn ey-ney-nu This verse describes a state of despondency and complete focus. 've-atah' means 'and now'. 'naf-she-nu' means 'our soul'. 'ye-ve-shah' means 'is dry'. 'ein kol' means 'there is nothing'. 'bil-ti' means 'except'. 'el-ha-mahn' means 'to the one who supports'. 'ey-ney-nu' means 'our eyes'. The verse expresses that all hope and attention are solely focused on the one who supports them, as their souls are withered. [NUM.11.7] And Haman was like a seed of the gadfly, and his eye was like the eye of a fish. [§] veh-hah-mahn kee-zerah-gahd hoo-ah vee-ay-noh kee-ayn hah-bed-o-lahkh This verse uses a simile comparing the appearance of Haman to a seed of the gadfly and his eye to the eye of a fish. 'Haman' is a proper noun, a name. 'Gad' refers to the gadfly insect. 'Bedolah' refers to a type of fish. The verse is making a comparison about Haman's physical characteristics, likely implying something unpleasant or undesirable. [NUM.11.8] The people wandered and gathered, and ground in the hand mills, or they crushed in the mortar, and boiled in the pot, and made it into cakes. And its taste was like the taste of oil. [§] sha-too hah-ahm ve-lahk-too ve-ta-ha-nu ba-re-ha-yim oh da-koo bah-meh-do-kah u-vish-loo bah-pah-roor ve-ah-soo o-toh oo-goht ve-ha-yah tah-ah-mo keh-tah-ahm leh-shad hah-sheh-men This verse describes the people wandering and gathering manna, then processing it into food. 'Shatu' means 'they wandered'. 'Haham' means 'the people'. 'Lakktu' means 'they gathered'. 'Tahnu' means 'they ground'. 'Berehayim' means 'in the hand mills'. 'Daku' means 'they crushed'. 'Bamdocha' means 'in the mortar'. 'Vishlu' means 'they boiled'. 'Baparoor' means 'in the pot'. 'Otoh' means 'it'. 'Ugot' means 'cakes'. 'Tahmo' means 'its taste'. 'Le-shad' means 'like the taste of'. 'Hashamen' means 'oil'. [NUM.11.9] And in the descending of the dew upon the camp at night, the manna will descend upon it. [§] oo-veh-reh-det ha-tal al-ha-ma-cha-neh la-yil-ah ye-reh-ded ha-man a-lav This verse describes the manna falling in the wilderness. 'oo-veh-reh-det' means 'and in the descending'. 'ha-tal' means 'the dew'. 'al-ha-ma-cha-neh' means 'upon the camp'. 'la-yil-ah' means 'at night'. 'ye-reh-ded' means 'will descend'. 'ha-man' means 'the manna'. 'a-lav' means 'upon it'. [NUM.11.10] And Moses heard the people weeping, each one to the entrance of their family’s tent. And the anger of Yahveh became very great, and it appeared bad to Moses. [§] Va-yishma Moshe et ha-am bocheh le-mish-pe-chotav, ish le-petach o-holo. Va-yichar-af Yahveh me-od u-ve-eine Moshe ra. This verse describes Moses hearing the people weeping in their families, each at the entrance to their tent. It states that the anger of Yahveh became very great, and it appeared evil to Moses. [NUM.11.11] And Moses said to Yahveh, "Why have you done evil to your servant, and why have I not found favor in your eyes, to place the burden of all of this people upon me?" [§] Va-yo-mer Moshe el-Yahveh, lamah ha-re-ota le-avdecha, ve-lamah lo matzati chen be-einecha, la-sum et masa kol ha-am hazeh alai. This verse is from Exodus 5:22. It records Moses' complaint to Yahveh after Pharaoh refused to let the Israelites go. Moses questions why Yahveh has mistreated him and why he has not found favor in Yahveh's eyes, specifically by placing the burden of the entire people upon him. [NUM.11.12] Is it I who bore all of this people? If I brought them forth, then you say to me, “Carry them in your bosom, as a wet nurse carries a nursing infant upon the ground,” to the land to which I swore to their ancestors? [§] He'anokhi hariti et kol-ha'am hazeh im-anokhi yelidti'hu ki-to'mar elai sa'ehu becheiqech ka'asher yissa ha'omen et-ha'yoneq al ha'adamah asher nishba'ta la'avotav. This verse is a rhetorical question posed by God to the prophet Jeremiah, challenging the people's claim that they are God's children. The verse utilizes repetition and a metaphorical image of carrying a child to emphasize the depth of commitment required to be considered God's offspring. 'He'anokhi' is a strong affirmation meaning 'Is it I?' It sets up the rhetorical question. The comparison to a nursing child being carried by a wet nurse demonstrates the intense care and commitment involved in nurturing something to maturity. The verse essentially questions whether the people have demonstrated the same level of commitment to God as a mother would to her child. [NUM.11.13] From where will I obtain meat to give to all of this people, since they will weep over me and say, "Give us meat so that we may eat?" [§] may-ayin lee basar la-tet le-kol-ha-am ha-zeh ki-yivku alai le-emor tenah-lanu basar venochlah This verse expresses doubt about the ability to provide meat for the entire people. It translates literally as "From where for me meat to give to all the people this, because they will weep over me saying, 'Give to us meat and we will eat it?'" [NUM.11.14] I cannot alone carry all of this people, because it is too heavy for me. [§] lo ukhal anokhi le-baddi la-se’at et-khal-ha-am ha-zeh ki khaved mi-meni This verse expresses Moses’ inability to manage the responsibility of leading all the people alone. “lo ukhal” means “I cannot.” “anokhi” means “I.” “le-baddi” means “alone.” “la-se’at” means “to carry/bear.” “et-khal-ha-am ha-zeh” means “all this people”. “ki khaved mi-meni” means “because it is heavy for me”. [NUM.11.15] And if this is how you treat me, kill me, please kill me, if I have found grace in your eyes, and let me not see my misery. [§] ve-im-ka-kah | at-o-seh lee ha-reh-geh-nee nah ha-rog im-ma-tzah-tee khen be-ei-ney-kah ve-al-er-eh be-ra-ah-tee. This verse expresses a desperate plea for swift death if the speaker is found to be undeserving of God’s favor. It’s a request to be killed quickly rather than suffer prolonged hardship. 'If such is how you do to me, kill me, please kill me, if I have found favor in your eyes, and let me not see my affliction.' [NUM.11.16] And Yahveh said to Moses, "Gather for me seventy men from the elders of Israel, those you know are elders of the people and its officers. And you shall bring them to the tent of meeting, and they shall stand there with you." [§] Va-yo-mer Yahveh el-Mosheh es-peh-lah-lee shiv-eem eesh miz-ken-ei Yis-rae-el asher ya-da-tah ki-hem zik-nei ha-am vesh-o-tra-vim ve-la-kakh-tah otam el-ohel moed veh-hee-tzav-vu sham im-kah. This verse describes Yahveh speaking to Moses and instructing him to gather seventy elders of Israel, men known to Moses as leaders of the people, and bring them to the tent of meeting to stand with him. 'Es-peh-lah-lee' is a command meaning 'gather for me'. 'Ziknei' means elders, 'shotrim' means officers or leaders. 'Ohel moed' is the tent of meeting, a sacred space. [NUM.11.17] And I will come down and speak with you there, and I will take from the spirit that is upon you and place it upon them, and they will bear with you in the burden of the people, and you will not bear it alone. [§] ve-yar-dee-tee ve-dee-bar-tee im-kah-shaam ve-at-sal-tee min-ha-roo-ach a-sher a-lay-kah ve-sam-tee a-lay-hem ve-na-soo it-kah be-mas-sah ha-aam ve-lo-tee-sah at-tah le-vad-deh-kah. This verse describes God speaking to Moses and promising to share the burden of leading the Israelites. It details God's intent to take from the spirit that is upon Moses and place it upon elders, so they can assist with judging and carrying the people's burdens. This will alleviate the sole responsibility from Moses. [NUM.11.18] And to the people you will say, "Consecrate yourselves for tomorrow, and you will eat meat, for you have wept in the ears of Yahveh, saying, "Who will provide meat for us to eat, for it was good for us in Egypt?" And Yahveh will give you meat, and you will eat it." [§] ve-el-ha-am to-mar hit-kad-shoo le-ma-char va-a-chal-tem ba-sar ki be-chi-tem be-oz-nei Yahveh le-emor mi ya-ach-leinu ba-sar ki tov lanu be-mitz-raim ve-na-tan Yahveh la-chem ba-sar va-a-chal-tem This verse describes God's response to the Israelites' complaints in the wilderness. They longed for the food they had in Egypt and lamented that they would not have enough to eat. God, through Moses, tells the people to prepare themselves for a meal of meat. This is not a promise of plenty, but a display of God’s power and a consequence of their lack of faith. [NUM.11.19] You will not eat one day, and you will not eat two days, and you will not eat five days, and you will not eat ten days, and you will not eat twenty days. [§] Lo yom echad tochlu, v’lo yomayim, v’lo chamishah yamim, v’lo asarah yamim, v’lo esrim yom. This verse consists of a series of negations regarding the consumption of days. "Yom" means "day". The structure is consistently "not [number] days you will eat". The verb "tochlu" is the second person plural future tense of "to eat". The numbers are "echad" (one), "yomayim" (two), "chamishah" (five), "asarah" (ten), and "esrim" (twenty). [NUM.11.20] Until a month of days, until that which irritates you comes forth from your nostrils, and it will be to you as offspring. Because you have rejected Yahveh who is within you, and you have wept before him, saying, “Why have you caused us to depart from Egypt?” [§] Ad chodesh yamim, ad asher yetzeh me’af’khem, vehayah lakhem le’zara. Ya’an ki’mas’tem et-Yahveh asher be’kir’bekhem, vatib’ku le’fanav le’emor, lamah zeh yatzanu mimitzrayim. This verse recounts a time of complaint by the Israelites after leaving Egypt. They are lamenting a situation that has arisen, and questioning why they left Egypt in the first place. 'Ad chodesh yamim' means 'until a month of days,' suggesting a short period. 'Af’khem' refers to their nostrils, likely used metaphorically for annoyance or frustration. 'Zara' means seed or offspring. 'Mas’tem' means to refuse or reject. 'Kir’bekhem' means within you. 'Fanav' means before his face. 'Yatzanu' means to cause us to depart or exit. [NUM.11.21] And Moses said, "Six hundred thousand men are the people who are with me, and you have said that meat you will give to them, and they will eat it for a month of days." [§] Va-yo-mer Moshe, shesh-me'ot elef raglei ha-am asher anochi be-kirbo, ve-ata amarta basar etten lahem ve-ochlu chodesh yamim. This verse comes from Numbers 11:31. It details a complaint made to Moses regarding the people's desire for meat. Moses relays to Yahveh that there are six hundred thousand foot soldiers (men) with him and asks how meat can be provided for such a large group for an entire month. 'Foot soldiers' is used as a way to count the number of men capable of fighting, and therefore, the number of people. [NUM.11.22] Will the sheep and cattle be slaughtered for them, and will it be enough for them? If all the fish of the sea are gathered for them, will it be enough for them? [§] Ha-tso’n u-vakar yishachet lahem u-matza lahem? Im et kol d’gei ha-yam ye’asef lahem u-matza lahem. This verse presents a rhetorical question. 'Ha' indicates a question. 'Tso'n' means sheep and 'vakar' means cattle. 'Yishachet' means will be slaughtered. 'Lahem' means for them. 'Matza' means will be sufficient. 'Im' means if. 'Et' is a particle marking a definite object. 'Kol' means all. 'D’gei' means fish. 'Ha-yam' means the sea. 'Ye’asef' means will be gathered. [NUM.11.23] And Yahveh said to Moses, "Is the hand of Yahveh limited? Now you will see if my words come to pass, if not." [§] va-yo-mer Yahveh el-Mosheh ha-yad Yahveh tik-tzar a-tah ti-reh ha-hik-rechah d’vah-ree im-loh. This verse consists of Yahveh speaking to Moses. 'Yad' literally means 'hand' but is often used figuratively for power. 'Tik-tzar' means 'is short' or 'is limited'. 'Ha-hik-rechah' translates to 'your worth' or 'your power'. 'D’vah-ree' means 'my words'. 'Im-loh' is a negative conditional, meaning 'if not'. The verse is essentially asking if the power of Yahveh is limited, and if Moses will now see the fulfillment of Yahveh’s words. [NUM.11.24] And Moses went out and spoke to the people the words of Yahveh, and he gathered seventy men from the elders of the people and stationed them around the tent. [§] Va yetze Moshe va yedaber el ha'am et divrei Yahveh va yasof shiv'im ish miziknei ha'am va ya'amed otam seviyvot ha'ohel. This verse describes Moses going out and speaking the words of Yahveh to the people. He then gathered seventy men from the elders of the people and stationed them around the tent. [NUM.11.25] And Yahveh descended in a cloud and spoke to him. And he took from the spirit that was on him and put it on the seventy men, the elders. And it happened, as the spirit rested on them, that they prophesied, and they did not cease. [§] vayered Yahveh be'anan vayedaber elav vayatzel min-haruach asher alav vayiten al-shiv'im ish hazkenim vayehi kenoch aleihem haruach vayit'nav'u velo yasafu. This verse describes Yahveh descending in a cloud and speaking to Moses. Yahveh then takes some of the spirit that was on Moses and puts it on seventy elders. When the spirit rests on them, they prophesy, and do not stop. [NUM.11.26] Two men remained in the camp, the name of one was Eldad, and the name of the second was Meidad. The spirit rested upon them, and they were among those listed, but they did not go out of the tent, and they prophesied in the camp. [§] vayish'aru shney-anashim ba-machaneh shem ha-echad Eldad v'shem ha-sheni Meidad vat'nach aleihem ha-ruach v'hemah ba-k'tuvim v'lo yatz'u ha-ohelah vayit'nav'u ba-machaneh. This verse describes two men remaining in the camp while the rest of Israel are at Mount Sinai receiving the Ten Commandments. The spirit of God rests upon these two men, and they begin to prophesy within the camp. 'Vayish'aru' means 'remained.' 'Shney-anashim' means 'two men.' 'Ba-machaneh' means 'in the camp.' 'Shem ha-echad' means 'the name of the one.' 'Eldad' is a name. 'V'shem ha-sheni' means 'and the name of the second.' 'Meidad' is a name. 'Vat'nach' means 'rested.' 'Aleihem' means 'upon them.' 'Ha-ruach' means 'the spirit.' 'V'hemah' means 'and they.' 'Ba-k'tuvim' means 'were among those written (listed).' 'V'lo yatz'u' means 'and did not go out.' 'Ha-ohelah' means 'the tent.' 'Vayit'nav'u' means 'they prophesied.' [NUM.11.27] And the young man ran and told Moses and said, "Eldad and Medad are prophesying in the camp." [§] vayarat hanear vayaged lemosheh vayomar eldad umeidad mitnaveim bammachaneh This verse describes a young man running to tell Moses that Eldad and Medad are prophesying in the camp. "Vayarat" means "and ran". "Hanear" means "the young man". "Vayaged" means "and told". "Lemosheh" means "to Moses". "Vayomar" means "and said". "Eldad umeidad" are proper names. "Mitnaveim" means "are prophesying". "Bammachaneh" means "in the camp". [NUM.11.28] And Joshua, son of Nun, a servant of Moses from among his chosen ones, answered, "My Lord Moses, shame them." [§] vay-an yeh-o-shoo-ah ben-noo-n mesh-a-ret mo-sheh mee-be-choo-rav vay-o-mar ad-o-nai mo-sheh ke-la-em This verse introduces Joshua, son of Nun, a servant of Moses, and reports his response to Moses. 'Vay-an' means 'and he answered'. 'Yeh-o-shoo-ah' is Joshua's name. 'Ben-noo-n' means 'son of Nun'. 'Mesh-a-ret' means 'servant'. 'Mo-sheh' is Moses’ name. 'Mee-be-choo-rav' means 'from among his chosen ones'. 'Vay-o-mar' means 'and he said'. 'Ad-o-nai' is 'my Lord'. 'Mo-sheh' is Moses’ name. 'Ke-la-em' means 'shame them'. [NUM.11.29] And Moses said to Yahveh, "Are you jealous for me? And oh that all of Yahveh’s people were prophets, that Yahveh would put his spirit upon them!" [§] Va-yo-mer lo Moshe ha-mekaneh ata li u-mi yiten kol-am Yahveh nevi’im ki-yiten Yahveh et-ruchoh aleihem. This verse comes from Numbers 11:29. It is Moses speaking to Yahveh. Moses asks if Yahveh is jealous for him, and then wishes that all of Yahveh’s people were prophets, and that Yahveh would put his spirit upon them. [NUM.11.30] And Moses returned to the camp, he and the elders of Israel. [§] Va-ye-ah-sef Mo-sheh el-hah-mah-khan-eh, hu ve-zik-nei Yis-rah-el. This verse describes Moses returning to the camp with the elders of Israel. 'Va-ye-ah-sef' means 'and he gathered' or 'and he returned'. 'Mo-sheh' is Moses. 'El-hah-mah-khan-eh' means 'to the camp'. 'Hu' means 'he'. 'Ve' means 'and'. 'Zik-nei' means 'elders of'. 'Yis-rah-el' is Israel. [NUM.11.31] And a wind traveled from the presence of Yahveh, and it brought quail from the sea. And it cast them upon the camp, as much as a day’s journey, and as much as a day’s journey around the camp. And it was about two cubits high upon the surface of the land. [§] ve-ruach nasah mei-et Yahveh va-yagaz salvim min-ha-yam va-yitosh al-ha-machaneh ke-derech yom koh u-ke-derech yom koh sevivot ha-machaneh u-ke-amataiym al-pnei ha-aretz. This verse describes a wind sent by Yahveh, bringing quail from the sea, which then settled around the Israelite camp, covering the ground to a depth of about two cubits. 'Ruach' means wind or breath. 'Nasah' means to take away or to lift up. 'Yagaz' means to cut or to bring forth. 'Salvim' refers to quail. 'Tosh' means to cast or to throw. 'Machaneh' means camp. 'Derech' means way or direction, but here indicates 'as much as'. 'Koh' means thus or so. 'Sevivot' means around. 'Amataiym' means two cubits, an ancient unit of measurement. 'Pnei' means face or surface. 'Aretz' means land or earth. [NUM.11.32] And the people rose all that day and all the night and all the day after, and they gathered the manna that was diminished, gathering ten homers. And they spread for themselves a surface around the camp. [§] Va-ya-kam ha-am kol-ha-yom ha-hu ve-kol-ha-lai-la ve-kol yom ha-ma-charat va-ya-as-fu et-ha-se-loh ha-mam-eit asaf asarah chomarim va-yish-tachu la-hem sha-toh sevivot ha-ma-cha-neh. This verse describes the people gathering manna, the food provided by God in the wilderness. 'Va-ya-kam' means 'and the people rose'. 'Ha-am' means 'the people'. 'Kol-ha-yom ha-hu' means 'all that day'. 'Ve-kol-ha-lai-la' means 'and all the night'. 'Ve-kol yom ha-ma-charat' means 'and all the day after'. 'Va-ya-as-fu' means 'and they gathered'. 'Et-ha-se-loh' means 'the manna'. 'Ha-mam-eit' means 'that was diminished'. 'Asaf' means 'gathered'. 'Asarah chomarim' means 'ten homers' (a unit of dry measure). 'Va-yish-tachu la-hem sha-toh' means 'and they spread for themselves a surface'. 'Sevivot ha-ma-cha-neh' means 'around the camp'. [NUM.11.33] The meat was still in their mouths, before it was cut off, and indeed, Yahveh was angry with the people, and Yahveh struck the people with a very great plague. [§] habasar odeenu bein shinehem terem yikaret ve'af Yahveh charah ba'am vayach Yahveh ba'am makah rabah me'od. This verse describes a situation where people were still eating meat while it was yet between their teeth, before it was completely consumed. It states that Yahveh was angry with the people and struck the people with a very great plague. [NUM.11.34] And he called the name of that place Graves of Longing, because there they buried the people who were longing. [§] Va-yik-ra et-shem-ha-ma-kom ha-hu Kiv-rot ha-ta-av-ah ki-sham kav-ru et-ha-am ha-mit-av-vim. This verse recounts the naming of a place. ‘Va-yik-ra’ means ‘and he called’. ‘Et’ is a grammatical particle marking the direct object. ‘Shem’ means ‘name’. ‘Ha-ma-kom’ means ‘the place’. ‘Ha-hu’ means ‘that’. ‘Kiv-rot’ means ‘graves’. ‘Ha-ta-av-ah’ means ‘of longing/desire’. ‘Ki-sham’ means ‘because there’. ‘Kav-ru’ means ‘they buried’. ‘Et-ha-am’ means ‘the people’. ‘Ha-mit-av-vim’ means ‘the longing/desiring ones’. [NUM.11.35] From the graves of desire, the people traveled to settlements, and they were in the settlements. [§] miq-ber-ot ha-ta-vah-ah nah-soo ha-ahm kha-tzeh-rot va-yee-hyoo bah-kha-tzeh-rot. This verse describes the Israelites departing from the graves of their desires (or cravings) and arriving at the settlements (or courtyards). It details a movement from a place of discontent to a physical location. The term 'desires' refers to the longing for the foods they remembered from Egypt. 'Settlements' or 'courtyards' likely refers to specific encampments the Israelites made during their journey.

NUM.12

[NUM.12.1] And Miriam and Aaron spoke to Moses concerning the woman from Cush whom he took, for he took a woman from Cush. [§] va-te-da-ber mir-yam ve-a-ha-ron be-mo-sheh al-o-dot ha-ish-shah ha-ku-sheet a-sher la-kah ki-ish-shah ku-sheet la-kah. This verse describes Miriam and Aaron speaking against Moses concerning the Cushite woman he married. 'Va-te-da-ber' means 'and she spoke', referencing Miriam speaking with Aaron. 'Al-o-dot' means 'concerning' or 'about'. 'Ha-ish-shah ha-ku-sheet' refers to the Cushite woman. 'A-sher la-kah' means 'whom he took'. 'Ki-ish-shah ku-sheet la-kah' reiterates that he took a Cushite woman as his wife. [NUM.12.2] And they said, “Did Yahveh only speak through Moses? Did he not also speak to us?” And Yahveh heard. [§] Va-yom-ru, ha-rak ach b’Mosheh dib-ber Yahveh? Ha-lo gam banu dib-ber vayi-shma Yahveh. This verse comes from Numbers 16:28. It records a challenge to Moses’ exclusive prophetic authority. The speakers question whether God only speaks through Moses, or also speaks to them directly. The final clause indicates that Yahveh heard their challenge. [NUM.12.3] And the man Moses was exceedingly humble, more than all people who are upon the earth. [§] ve-ha-ish Moshe anav me-od mikol ha-adam asher al-pnei ha-adamah. This verse describes Moses as exceedingly humble, more so than all other people on the earth. 'Ve' means 'and'. 'Ha-ish' means 'the man'. 'Moshe' is the name 'Moses'. 'Anav' means 'humble'. 'Me-od' means 'exceedingly'. 'Mikol' means 'from all' or 'more than all'. 'Ha-adam' means 'the man' or 'humanity'. 'Asher' means 'who' or 'that'. 'Al-pnei' means 'on the face of' or 'upon'. 'Ha-adamah' means 'the earth' or 'the land'. [NUM.12.4] And Yahveh said suddenly to Moses, and to Aaron, and to Miriam, "Come forth, the three of you, to the tent of meeting." And the three of them went forth. [§] Va-yo-mer Yahveh pit-om el-Mo-sheh ve-el-A-ha-ron ve-el-Mir-yam tze-u shla-shtech-em el-o-hel mo-ed va-ye-tze-u shla-sha-tam. This verse describes Yahveh speaking suddenly to Moses, Aaron, and Miriam and instructing them to go to the tent of meeting, after which they did go. 'Va-yo-mer' means 'and said'. 'Pit-om' means 'suddenly'. 'El' means 'to' or 'at'. 'Tze-u' means 'go out' or 'come forth'. 'Shla-shtech-em' means 'the three of you'. 'O-hel mo-ed' means 'tent of meeting'. 'Va-ye-tze-u' means 'and they went out'. 'Shla-sha-tam' means 'the three of them'. [NUM.12.5] And Yahveh descended in a pillar of cloud, and He stood at the entrance of the tent. And Yahveh called Aaron and Miriam, and the two of them came out. [§] vayered Yahveh be'amud anan vayya'mod petach ha'ohel vayikra Aharon umiryam vayetze'u shneihem. This verse describes Yahveh descending in a pillar of cloud and standing at the entrance to the tent. Then Yahveh called Aaron and Miriam, and both of them came out. [NUM.12.6] And he said, "Please listen to my words. If there is a prophet among you, Yahveh will make himself known to him in a vision, or I will speak to him in a dream." [§] va-yo-mer shih-moo-na dee-va-rai im-yih-yeh ne-vee-a-chem Yahveh bah-mar-eh eh-lee-v eh-tva-da im-bah-chalom ah-dah-ber bo. This verse describes how the Gods will communicate with prophets. It states that if you have a prophet, Yahveh will make himself known to them in a vision or speak to them in a dream. [NUM.12.7] Not so is my servant Moses. He is faithful in all my house. [§] lo ken avdi mosheh bekhal beiti ne'eman hu This verse discusses Moses' faithfulness. 'Lo ken' means 'not so' or 'not like this'. 'Avdi' means 'my servant'. 'Mosheh' is the name Moses. 'Bekhal beiti' means 'in all my house'. 'Ne'eman' means 'faithful'. 'Hu' means 'he'. The verse is contrasting Moses with others, emphasizing his complete faithfulness within God's household. [NUM.12.8] Mouth to mouth I will speak with it, and in appearance, not in riddles, and the likeness of Yahveh he will behold. And why did you not fear to speak in my servant, in Moses? [§] peh el-peh adaber-bo u'mar'eh v'lo b'chidot v'temunat Yahveh yabhit u'maddua lo yiretem l'daber b'avdi b'Moshe. This verse describes a type of prophetic revelation. 'Peh el-peh' means 'mouth to mouth,' suggesting direct communication. 'Adaber-bo' means 'I will speak in it' or 'with it'. 'Mar'eh' means 'vision' or 'appearance'. 'B'chidot' refers to riddles or enigmas. 'Temunat Yahveh' means 'the likeness of Yahveh'. 'Yabhit' means 'he will behold'. 'Maddua' means 'why'. 'Yiretem' means 'you feared'. 'L'daber' means 'to speak'. 'B'avdi' means 'in my servant'. 'B'Moshe' means 'in Moses'. [NUM.12.9] And the anger of Yahveh burned in them, and he departed. [§] va-yichar af Yahveh bam va-yelech This verse describes the anger of Yahveh and his subsequent departure. 'Va-yichar' means 'and burned' or 'was kindled'. 'Af' means 'anger' or 'wrath'. 'Yahveh' is the proper name of God. 'Bam' means 'in them' or 'against them'. 'Va-yelech' means 'and he went' or 'and he departed'. [NUM.12.10] And the cloud departed from above the tent. And behold, Miriam was leprous, white like snow. And Aaron turned toward Miriam, and behold, she was leprous. [§] vehe'anan sar me'al ha'ohel vehinneh miryam metzora'at kashshalegh vayipen aharon el-miryam vehinneh metzora'at. This verse describes a cloud departing from the tent of meeting and Miriam being found to be afflicted with leprosy, appearing white like snow. Aaron turns to Miriam and sees she is leprous. [NUM.12.11] And Aaron said to Moses, "by my Lord, please do not put sin upon us, for the foolishness we have committed and for the sin we have done." [§] Va-yo-mer A-ha-ron el-Mo-sheh, bi A-do-nai, al-na ta-sheht a-leinu kha-taht, a-sher no-al-nu va-a-sher kha-ta-nu. This verse is spoken by Aaron to Moses. Aaron addresses God as 'my Lord' and pleads that God not lay sin upon them, acknowledging their guilt and errors. [NUM.12.12] Please, do not let it be like the dead, that in its going out from its mother’s womb, and half of its flesh was consumed. [§] Al-na tehi kamet asher betzeito mirechem imo vayyeachel chatsi besaro This verse describes a mother's grief over the loss of her child. 'Al-na' is an appeal, meaning 'please, not'. 'Tehi' means 'become', 'kamet' means 'like the dead'. 'Asher' is a relative pronoun meaning 'that/which'. 'Betzeito' means 'in its going out'. 'Mirechem' means 'from the womb'. 'Imo' means 'its mother'. 'Vayyeachel' means 'and it consumed'. 'Chatsi' means 'half'. 'Besaro' means 'its flesh'. The verse is a plea not to let the child become like one who exits the womb only to have half of their flesh eaten. [NUM.12.13] And Moses cried out to Yahveh to say, "Oh God, please heal her." [§] va-yits-akek mo-sheh el-yeh-vah-veh leh-mor el na refa na lah This verse describes Moses crying out to Yahveh on behalf of Miriam who is afflicted with leprosy. 'Va-yits-akek' means 'and Moses cried out'. 'El-yeh-vah-veh' means 'to Yahveh'. 'Leh-mor' means 'to say'. 'El na' is an expression meaning 'Oh God'. 'Refa na' means 'please heal'. 'Lah' means 'her'. [NUM.12.14] And Yahveh said to Moses, "And her father shall declare her affliction before her. Will she not be considered unclean for seven days? You shall isolate her for seven days outside the camp, and after that she shall be gathered back in." [§] Va-yo-mer Yahveh el-Mosheh ve-avihah yarok yarok be-paneyha ha-lo tikalem shiv'at yamim tissager shiv'at yamim mi-chootz la-machaneh ve-achar te-easef. This verse details instructions concerning a woman who has a discharge. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 've-avihah' means 'and her father'. 'yarok yarok' is a repetitive expression denoting the affliction. 'be-paneyha' means 'before her'. 'ha-lo tikalem' means 'will not be considered unclean'. 'shiv'at yamim' means 'seven days'. 'tissager' means 'you shall isolate'. 'mi-chootz la-machaneh' means 'outside the camp'. 've-achar' means 'and after'. 'te-easef' means 'she shall be gathered/reintegrated'. [NUM.12.15] And Miriam was shut outside the camp for seven days, and the people did not travel until Miriam was gathered back in. [§] va-tee-sah-ger mee-ree-ahm mee-hoo-ts le-mah-hah-neh shiv-ah-t yah-meem veh-hah-ahm loh nah-sah ahd-heh-ah-sef mee-ree-ahm This verse describes Miriam being shut outside the camp for seven days. The people did not travel until Miriam was gathered back in. The names of God do not appear in this verse, so no divine name translation is needed. This is a purely descriptive passage. [NUM.12.16] And after the people traveled from Hazerot, they encamped in the Wilderness of Paran. [§] ve'achar nas'u ha'am me'chatzerot vayachanu b'midbar Paran. This verse describes the people departing from Hazerot and encamping in the Wilderness of Paran. 'Ve'achar' means 'and after'. 'Nas'u' means 'they traveled' or 'they departed'. 'Ha'am' means 'the people'. 'Me'chatzerot' means 'from Hazerot'. 'Vayachanu' means 'and they encamped'. 'B'midbar' means 'in the wilderness'. 'Paran' is a place name.

NUM.13

[NUM.13.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.13.2] Send for yourselves men, and let them go around and explore the land of Canaan, which I am giving to the children of Israel. One man, one man from each tribe of their ancestors you shall send, all of them leaders among them. [§] shlach-lcha anashim v'yaturu et-eretz k'na'an asher ani noten liv'nei yisra'el ish echad ish echad l'mateh avotav tishlachu kol nasi'im bahem. This verse instructs someone to send men to scout the land of Canaan, which the speaker is giving to the children of Israel. Each tribe should send one representative, a leader among them. [NUM.13.3] And Moses sent them from the Wilderness of Paran by the command of Yahveh. All of them were men, heads of the children of Israel, they were. [§] Va-yish-lach o-tam Mo-sheh mi-mid-bar Pah-ran al-pi Yahveh kul-lam a-nash-im ra-shei bnei Yis-rae-el heim-ma. This verse describes Moses sending out scouts from the Wilderness of Paran according to the command of Yahveh. The people sent were leaders among the Israelites. [NUM.13.4] And these are their names, to the tribe of Reuben, Shemuel, son of Zakur. [§] ve-el-leh she-mo-tahm le-mah-teh re-u-ven sham-mu-ah ben-zak-kur This verse lists the names of the leaders of the tribes of Israel. 'Ve-el-leh' means 'and these'. 'She-mo-tahm' means 'their names'. 'Le-mah-teh' means 'to the tribe of'. 'Re-u-ven' is the name Reuben. 'Sham-mu-ah' is the name Shemuel. 'Ben-zak-kur' means 'son of Zakur'. [NUM.13.5] Concerning the tribe of Simeon, Shaphat was the son of Chori, who judged. [§] l’mateh Shim’on shaphat ben-Chori This verse identifies the judge who ruled over the tribe of Simeon. ‘Mateh’ means ‘tribe’ or ‘staff’, referring to the tribal designation. ‘Shim’on’ is the name ‘Simeon’. ‘Shaphat’ means ‘judge’. ‘Ben’ means ‘son of’, and ‘Chori’ is a proper name, likely indicating family lineage. [NUM.13.6] To the tribe of Judah, Caleb son of Jipunnne. [§] le-mah-teh yeh-oo-dah, kah-lev ben yee-foo-neh. This verse lists Caleb as belonging to the tribe of Judah. 'Le-mah-teh' means 'to the staff of' or 'belonging to the tribe of'. 'Yehudah' is Judah. 'Kah-lev' is Caleb. 'Ben' means 'son of' and is used here to denote belonging. 'Yee-foo-neh' is the name Jipunnne. [NUM.13.7] To the staff of Issachar, a son of Joseph will deliver. [§] le-mah-teh yis-sah-char yig-al ben-yo-sef This verse refers to the tribe of Issachar and their connection to Joseph. 'Le-mah-teh' means 'to the staff/scepter', implying a tribal affiliation. 'Yis-sah-char' is the name of the tribe. 'Yig-al' means 'will redeem' or 'will deliver'. 'Ben-yo-sef' means 'son of Joseph', indicating lineage or association. [NUM.13.8] To the tribe of Ephraim, Joshua son of Nun. [§] le-mah-teh ef-rah-eem ho-sheh-ah ben-noon This verse lists the tribe and a leader associated with it. 'le-mah-teh' means 'to the tribe of'. 'ef-rah-eem' is the name of the tribe, Ephraim. 'ho-sheh-ah' is a proper name, Joshua. 'ben-noon' means 'son of Nun', identifying Joshua's lineage. [NUM.13.9] To the tribe of Benjamin, Paltiel son of Raphuah. [§] le-mah-teh bin-yah-min pal-tee ben-rah-foo-ah This verse lists Paltiel son of Raphuah, belonging to the tribe of Benjamin. 'Le-mateh' means 'to the tribe of,' 'binyamin' is Benjamin, 'paltee' is Paltiel, 'ben' means son, and 'rapuha' is Raphuah. [NUM.13.10] For the tribe of Zebulun, Gadiel, son of Sodi. [§] lemaTeh zevulun gadi'el ben-sodi This verse lists the representative from the tribe of Zebulun for the census. 'lemaTeh' means 'for the tribe of', 'zevulun' is the name of the tribe, 'gadi'el' is the name of the representative, 'ben' means 'son of', and 'sodi' is the name of his father. [NUM.13.11] To the staff of Joseph, to the staff of Manasseh, a kid, son of a horse. [§] lemaTeh yoSeph lemaTeh menasheh gaddi ben-susi This verse comes from the Blessing of Jacob (Genesis 49:10). It speaks of the future of the tribes of Joseph, specifically Manasseh and Ephraim (through Joseph). "lemaTeh" means 'to the staff of'. "yoSeph" is the name Joseph. "menasheh" is the name Manasseh. "gaddi" means 'a kid (young goat)'. "ben-susi" means 'son of a horse'. This is likely metaphorical, indicating strength and swiftness. [NUM.13.12] To the standard of Dan, People of God, son of Gmaliy. [§] l’mateh dan, amiel ben-gmaliy This verse lists the leader of the tribe of Dan. ‘l’mateh’ means ‘to the standard of’ or ‘to the tribe of’. ‘dan’ is the name of the tribe. ‘amiel’ is the name of the leader and means ‘people of God’. ‘ben’ means ‘son of’, and ‘gmaliy’ is the father’s name. [NUM.13.13] To the staff of Asher, Setur, son of Michael. [§] le-ma-teh a-sher se-toor ben-mi-kha-el This verse refers to a staff associated with Asher, and describes someone named Setur as the son of Michael. ‘Mateh’ means ‘staff’ or ‘rod’. ‘Asher’ is a proper noun, the name of one of the twelve tribes of Israel. ‘Setur’ is a proper noun, a personal name. ‘Ben’ means ‘son of’. ‘Michael’ is a proper noun, a personal name. [NUM.13.14] To the standard of Naphtali, Nachbi son of Wafsi. [§] le-ma-teh naf-ta-lee nach-bee ben-waf-see This verse lists the chiefs of the tribes of Israel. ‘Le-mateh’ means ‘to the standard of’ or ‘to the tribe of’. ‘Naphtali’ is the name of a tribe. ‘Nachbi’ is a personal name, meaning ‘protected’ or ‘guarded’. ‘Ben-Wafsi’ means ‘son of Wafsi’, indicating lineage. Wafsi is also a personal name. [NUM.13.15] Concerning the tribe of Gad, Redeemer son of Machi. [§] lə-ma-teh Gad, gə-’u-’el ben-ma-chi This verse references the tribe of Gad and a specific individual named Goel, son of Machi. ‘Matee’ refers to the tribe of Gad, functioning as a possessive indicating association. ‘Goel’ is a name meaning ‘redeemer’ or ‘kinsman-redeemer’. ‘Ben’ means ‘son of’, and ‘Machi’ is a personal name. [NUM.13.16] These are the names of the men that Moses sent to scout the land, and Moses called Hoshea son of Nun, Joshua. [§] Elleh shmot ha'anashim asher-shalach Moshe latur et-ha'aretz vayikra Moshe lehoshea bin-nun yehoshua. This verse lists the names of the men that Moses sent to scout the land. 'Elleh' means 'these'. 'Shmot' means 'names'. 'Ha'anashim' means 'the men'. 'Asher-shalach' means 'that sent'. 'Moshe' is Moses. 'Latour' means 'to scout'. 'Et-ha'aretz' means 'the land'. 'Vayikra' means 'and called'. 'Lehoshea' means 'to Hoshea'. 'Bin-nun' means 'son of Nun'. 'Yehoshua' is Joshua. [NUM.13.17] And Moses sent them to scout the land of Canaan and said to them, "Ascend this way towards the south, and you will go up to the mountain." [§] Va-yish-lach o-tam Mo-sheh la-toor et-eretz Ke-na-an va-yomer a-lei-hem a-loo zeh ban-ne-gev va-a-li-tem et-ha-har. This verse describes Moses sending scouts to explore the land of Canaan. 'Va-yish-lach' means 'and he sent.' 'O-tam' means 'them.' 'Mo-sheh' is the name Moses. 'La-toor' means 'to scout.' 'Et-eretz' means 'the land.' 'Ke-na-an' is the name Canaan. 'Va-yomer' means 'and he said.' 'A-lei-hem' means 'to them.' 'A-loo' means 'ascend.' 'Zeh' means 'this.' 'Ban-ne-gev' means 'towards the south.' 'Va-a-li-tem' means 'and you will go up.' 'Et-ha-har' means 'the mountain'. [NUM.13.18] And you will see the land, what it is, and the people dwelling upon it. Is it strong, or is it weak? Is it few, or is it many? [§] u re'item et-ha'aretz ma-hi va'et-ha'am hayoshev aleyha hechazak hu harafe ham'at hu im-rav. This verse describes seeing the land and the people who dwell within it, then asks whether the people are strong or weak, few or many. 'U' means 'and'. 'Re'item' means 'you will see'. 'Et' is a grammatical marker indicating the direct object. 'Ha'aretz' means 'the land'. 'Ma-hi' means 'what is it'. 'Va'et' means 'and the'. 'Ha'am' means 'the people'. 'Hayoshev' means 'dwelling'. 'Aleyha' means 'upon it'. 'Hechazak' means 'strong'. 'Hu' means 'he/it/they'. 'Harafe' means 'weak'. 'Ham'at' means 'few'. 'Im-rav' means 'or many'. [NUM.13.19] And what is the land in which he dwells, is it good or is it bad? And what are the cities in which he dwells, are they in open camps or in fortresses? [§] oo-mah hah-ah-rets ah-sher-hoo yoh-shev bah, hah-toh-vah hee eem rah-ah? oo-mah heh-ah-rim ah-sher-hoo yoh-shev bah-hen-nah, hah-buh-mah-khah-neem eem buh-meev-tsah-rim? This verse asks about the nature of the land and cities that a person dwells in. It questions whether the land is good or bad, and whether the cities are open camps or fortified places. The verse uses 'hoo' meaning 'he' or 'it' and refers to a third person. [NUM.13.20] And what is the land? Is the land fertile or barren? Is there a tree in it or not? And you shall strengthen yourselves and take fruit from the land, and the days will be the days of the first ripe grapes. [§] oo-mah hah-ah-rets hah-sheh-meh-nah hee eem-rah-zah hah-yesh-bah ehz ah-een eem-ah-yin veh-heet-chah-zahk-tem oo-lekahk-tem mee-pree hah-ah-rets veh-hah-yah-meem yeh-may bee-koo-ray ah-nah-veem. This verse asks about the quality of the land, whether it is fertile or barren, and if it bears trees. It then encourages strengthening oneself and taking fruit from the land, noting the days will be the days of the first ripe grapes. The verse is a scout report from spies sent to assess Canaan. [NUM.13.21] And they went up and they spied out the land, from the desert of Tsin to Rehob, to enter Hamat. [§] va-ya'alu va-yaturu et-ha-aretz mi-midbar-tsin ad-rehov levo hamat. This verse describes the sending of spies to explore the land. 'Va-ya'alu' means 'and they went up' or 'and they ascended'. 'Va-yaturu' means 'and they spied out' or 'and they searched'. 'Et-ha-aretz' means 'the land'. 'Mi-midbar-tsin' means 'from the desert of Tsin'. 'Ad-rehov' means 'to Rehob'. 'Levo Hamat' means 'to enter Hamat'. [NUM.13.22] They went up into the South and came to Hebron. And there were Achiman, Sheshai, and Talmai, sons of Anak. And Hebron was built seven years before Tzouan of Egypt. [§] vayalu bannegev vayavo ad chevron vesham achiman sheshay vetalmay yelidei haanak vechevron sheva shanim nivnetah lifnei tzouan mitzrayim This verse describes a journey to Hebron and its age. 'Vayalu' means 'they went up'. 'Bannegev' means 'in the South'. 'Vayavo' means 'and he came'. 'Ad chevron' means 'to Hebron'. 'Vesham' means 'and there'. 'Achiman sheshay vetalmay' are names of people. 'Yelidei haanak' means 'sons of Anak'. 'Vechevron sheva shanim nivnetah' means 'and Hebron was built seven years'. 'Lifnei tzouan mitzrayim' means 'before Tzouan of Egypt'. [NUM.13.23] And they came up to the valley of Eschol, and cut from there a branch with one cluster of grapes. And they carried it on a pole between two of them, and also some pomegranates and some figs. [§] vayavo'u ad-nachal eshkol vayikrotu misham zmora ve'eshkol 'anavim echad vayisu'hu bamot bishnayim umin-harimmonim umin-hat'enim. This verse describes the Israelites bringing back samples of the fruit from the land of Canaan after spying it out. 'Nachal Eshkol' refers to 'the valley of Eschol', known for its grapevines. They cut a branch with a single cluster of grapes and carried it with a pole between two people because of its size. They also brought pomegranates and figs. [NUM.13.24] To that place he called the stream of the cluster, because of the cluster which the sons of Israel cut from there. [§] La-ma-koh ha-hu ka-ra Nachal Esh-kol al od-ot ha-esh-kol asher-kar-tu mi-sham benei Yisrael. This verse describes Noah naming a place. 'La-ma-koh ha-hu' means 'to that place'. 'Ka-ra' means 'he called'. 'Nachal Esh-kol' is the name he gives, likely meaning 'the stream of the cluster'. 'Al od-ot' means 'because of' or 'regarding'. 'Ha-esh-kol' refers to 'the cluster' – likely a cluster of grapes. 'Asher-kar-tu' means 'which they cut'. 'Mi-sham' means 'from there'. 'Benei Yisrael' means 'the sons of Israel'. Thus, the place is named after a large cluster of grapes cut from that place by the Israelites. [NUM.13.25] And they returned from the journey of the land at the end of forty days. [§] vayashuvu mitur ha'aretz miketz arba'im yom This verse describes the return from exploring the land. "Vayashuvu" means "and they returned". "Mitur" means "from the journey of". "Ha'aretz" means "the land". "Miketz" means "at the end of". "Arba'im" is "forty". "Yom" is "day". Therefore, the sentence describes returning from a journey through the land after forty days. [NUM.13.26] And they went and came to Moses and to Aaron and to all the assembly of the children of Israel to the desert of Paran, to Qadesh. And they returned to them word, and to all the assembly, and they showed them the fruit of the land. [§] vayelkhu vayavo el mosheh vel aharon vel khol adat benei yisrael el midbar paran qadeshah vayashivu otam dabar ve'et khol ha'edah vayara'um et peri ha'aretz This verse describes the return of the spies sent to scout Canaan. They went to Moses, Aaron, and all the assembly of the children of Israel in the desert of Paran, at Qadesh. They then reported to them what they had seen, and showed them the fruit of the land. [NUM.13.27] And they related to him, and they said, "We came to the land that you sent us to, and also, it flows with milk and honey, and this is its produce." [§] vayesapru lo vayomru banu el haaretz asher shlachtanu vegam zavat chalav udvash hi vezhe pirya This verse describes the report of the spies sent to scout the land of Canaan. 'Vayesapru lo' means 'and they told him'. 'Vayomru' means 'and they said'. 'Banu el haaretz' means 'we came to the land'. 'Asher shlachtanu' means 'that you sent us'. 'Vegam zavat chalav udvash hi' means 'and also flows milk and honey it is'. 'Vezeh pirya' means 'and this is its fruit'. [NUM.13.28] Therefore, that the people dwelling in the land are strong, and the cities are with fortifications very great, and we also saw there the offspring of the Anakim. [§] Efes ki az ha am hayoshev ba arez ve he arim betzurot gedolot meod ve gam yelidei ha anak ra'inu sham. This verse describes the Israelites' fear when scouting the land of Canaan. 'Efes' indicates a conclusion or result - 'therefore'. 'Ki' means 'that' or 'because'. 'Az' means strong or powerful. 'Ha am' means 'the people'. 'Hayoshev ba arez' means 'dwelling in the land'. 'Ve' means 'and'. 'He arim' means 'the cities'. 'Betzurot gedolot meod' means 'with fortifications very great'. 'Ve gam' means 'and also'. 'Yelidei ha anak' means 'the offspring of the Anakim' (a race of giants). 'Ra'inu sham' means 'we saw there'. [NUM.13.29] Amalek dwells in the land of the South, and the Hittite and the Jebusite and the Amorite dwell in the hill country, and the Canaanite dwells by the sea and by the side of the Jordan. [§] Amalek yoshev be'eretz ha-negev ve-ha-chitti ve-ha-yevusi ve-ha-emori yoshev bahar ve-ha-kena'ani yoshev al-ha-yam ve-al yad ha-yarden. This verse describes the locations of various peoples. 'Amalek' is a people's name. 'Yoshev' means 'dwells' or 'sits'. 'Be'eretz' means 'in the land of'. 'Ha-negev' means 'the South'. 'Ve' means 'and'. 'Ha-chitti', 'ha-yevusi', and 'ha-emori' are names of peoples. 'Bahar' means 'in the hill country'. 'Ha-kena'ani' is a people's name. 'Al-ha-yam' means 'by the sea'. 'Yad ha-yarden' means 'the side of the Jordan'. [NUM.13.30] And Caleb quieted the people to Moses and said, "Let us go up, and we will inherit it, because we are able to conquer it." [§] vayahas kalev et-haam el-mosheh vayomer aleh naaleh veyarashnu otah ki-yakhol nukhal lah. This verse describes Caleb encouraging the Israelites to invade Canaan. 'Vayahas' means 'and he quieted'. 'Kalev' is the name Caleb. 'Et-haam' means 'the people'. 'El-mosheh' means 'to Moses'. 'Vayomer' means 'and he said'. 'Aleh naaleh' means 'let us go up'. 'Veyarashnu otah' means 'and we will inherit it'. 'Ki-yakhol nukhal lah' means 'because we are able to conquer it'. [NUM.13.31] And the men who went up with him said, "We are not able to ascend to the people, for they are stronger than us." [§] veha'anashim asher 'alo 'imo 'amru lo nukhal la'alot el ha'am ki chazak hu mimenu. This verse describes men who ascended with someone else, and they stated they could not ascend to the people because the people were stronger than them. The words are quite literal, focusing on the act of ascending and a comparative strength assessment. [NUM.13.32] And they brought forth a report about the land which they had scouted to the children of Israel, saying, "The land which we passed through to scout it is a land that consumes its inhabitants, it is so, and all the people that we saw within it are men of stature." [§] vayotziu divat ha’aretz asher taru ota el-bnei Yisrael le’emor ha’aretz asher ‘avarnu bah latur ota eretz okhelet yoshveha hi vekhal-ha’am asher ra’inu betokha anshei midot. This verse describes the report given by the spies sent to scout the land of Canaan. They spoke to the Israelites about the land they had traversed, describing it as a land that consumes its inhabitants, and its people as being of great stature. 'Divat' means report or slander, but report is the more reasonable translation here. 'Okhelet' means 'eats' or 'consumes'. 'Midot' refers to stature or measures, and here refers to the great size of the people in the land. [NUM.13.33] And there we saw the Nephilim, sons of Anak, of the Nephilim, and we were in our sight like locusts, and so we were in their sight. [§] Ve-sham ra’inu et-han’filim benei ‘anak min-han’filim va-nehi be’eineinu kachagavim ve-ken hayinu be’eineihem. This verse describes the Israelites seeing the Nephilim, descendants of the Nephilim, and feeling insignificant in comparison. ‘Ve-sham’ means ‘and there’. ‘Ra’inu’ means ‘we saw’. ‘Et-han’filim’ indicates ‘the Nephilim’ as the object of the verb. ‘Benei ‘anak’ means ‘sons of Anak’, a specific family of Nephilim. ‘Min-han’filim’ means ‘from the Nephilim’ or ‘of the Nephilim’. ‘Va-nehi’ means ‘and we were’. ‘Be’eineinu’ means ‘in our eyes’ or ‘to us’. ‘Kachagavim’ means ‘like locusts’. ‘Ve-ken’ means ‘and so’. ‘Hayinu’ means ‘we were’. ‘Be’eineihem’ means ‘in their eyes’ or ‘to them’.

NUM.14

[NUM.14.1] And the entire congregation lifted up their voice, and they gave their voice, and the people wept in that night. [§] va-tee-sah kol-ha-eh-dah va-yeet-nu et-ko-lahm va-yeekh-oo ha-ahm ba-lah-yeh ha-hoo This verse describes the entire congregation lifting up their voice and weeping during the night. 'Va-tee-sah' means 'and she lifted up'. 'Kol-ha-eh-dah' means 'all the congregation'. 'Va-yeet-nu' means 'and they gave'. 'Et-ko-lahm' means 'their voice'. 'Va-yeekh-oo' means 'and they wept'. 'Ha-ahm' means 'the people'. 'Ba-lah-yeh' means 'in the night'. 'Ha-hoo' means 'that'. [NUM.14.2] And they complained against Moses and against Aaron, all the children of Israel. And they said to them, “If only we had died in the land of Egypt, or in this wilderness, if only we had died!” [§] Va-yil-lo-nu al-Mo-she ve-al-A-ha-ron kol b-nei Yis-ra-el va-yo-meru a-lei-hem kol ha-e-dah lu-mat-nu be-eretz Mitz-raim o ba-mid-bar ha-zeh lu-ma-t'nu. This verse describes the Israelites complaining against Moses and Aaron. They wish they had died in Egypt or in the wilderness instead of continuing on their journey. 'Va-yil-lo-nu' means 'and they complained'. 'Kol b-nei Yis-ra-el' means 'all the children of Israel'. 'Lu-mat-nu' means 'if only we had died'. 'Ba-mid-bar ha-zeh' means 'in this wilderness'. [NUM.14.3] And why does Yahveh bring us to this land, to fall by the sword? Our wives and children will become plunder. Would it not be better for us to return to Egypt? [§] ve-lah-mah Yeh-veh meh-vee' o-tah-noo el-ha-ah-rets ha-zoht li-n'fol bah-heh-rev nah-shee-noo ve-tahf-feh-noo yih-yu le-vahz hah-loh tohv lah-noo shoov mitz-ray-mah This verse is from Numbers 14:3. It is a complaint made by the Israelites to Moses after the spies returned from Canaan. They are questioning why Yahveh brought them to this land to die by the sword, and for their wives and children to be taken as plunder. They then ask if it would not have been better to remain in Egypt. [NUM.14.4] And they said, man to his brother, "Let us appoint a leader, and we will return to Egypt." [§] vayomru ish el achiv nitnah rosh venashuvah mitzraymah This verse comes from Numbers 14:4. 'Vayomru' means 'and they said'. 'Ish el achiv' means 'man to his brother'. 'Nitnah rosh' is a difficult phrase, but literally means 'given a head', which in this context means 'a leader'. 'Venashuvah' means 'and we will return'. 'Mitzraymah' is Egypt. [NUM.14.5] And Moses and Aaron fell upon their faces before all the assembly of the community of the people of Israel. [§] va-yipol mosheh ve-aharon al-penehem lifnei kol-qahal adat benei yisrael This verse describes Moses and Aaron falling prostrate before the people. 'Va-yipol' means 'and fell'. 'Mosheh' is Moses. 'Ve-aharon' is and Aaron. 'Al-penehem' means before their faces. 'Lifnei' means before. 'Kol-qahal' means all the assembly. 'Adat' means the community of. 'Benei' means sons of, or the people of. 'Yisrael' is Israel. [NUM.14.6] Joshua son of Nun and Caleb son of Jephunneh, from among those who scouted the land, tore their clothes. [§] vi-ho-shu-a ben-noon ve-kha-lev ben-ye-fu-neh min-ha-ta-rim et-ha-a-retz kar-u big-dei-hem. This verse describes Joshua son of Nun and Caleb son of Jephunneh tearing their clothes. 'Ben' means 'son of', 'et' is a direct object marker, and 'bigdeihem' means 'their clothes'. The 'ha' prefix denotes 'the'. 'Min' indicates 'from'. 'Kar'u' is the verb 'to tear'. [NUM.14.7] And they said to all the assembly of the children of Israel, saying, "The land which we passed through in it to scout it is good, the land is very, very good." [§] Va-yo-meru el kol adat bene yisrael le-amor ha-aretz asher avarnu bah latur otah tovah ha-aretz me-od me-od. This verse describes the report of the spies sent to scout the land of Canaan. 'Va-yo-meru' means 'and they said'. 'El kol adat bene yisrael' means 'to all the assembly of the children of Israel'. 'Le-amor' means 'to say'. 'Ha-aretz asher avarnu bah' means 'the land which we passed through in it'. 'Latur otah' means 'to scout it'. 'Tovah ha-aretz' means 'good is the land'. 'Me-od me-od' means 'very very'. [NUM.14.8] If Yahveh desires good for us and brings us to this land, and gives it to us, a land which is flowing with milk and honey. [§] Im-khafetz banu Yahveh vehevia otanu el-haaretz hazot unetannah lanu eretz asher hi zavat khalab udevash. This verse expresses conditional hope. "Im" means "if". "Khafetz" means "desire" or "be pleased with". "Banu" means "with us". "Yahveh" is the proper name of God. "Vehevia" means "and bring". "Otanu" means "us". "El" means "to". "Haaretz" means "the land". "Hazot" means "this". "Unentannah" means "and give". "Lanu" means "to us". "Eretz" means "land". "Asher" means "which". "Hi" means "it" or "she". "Zavat" means "flowing". "Khalab" means "milk". "Udevash" means "and honey". Therefore, the verse expresses a hope that Yahveh desires good for them and will bring them to this land and give it to them, a land that is flowing with milk and honey. [NUM.14.9] But do not rebel against Yahveh, and do not fear the people of the land, for they are our provision. A shadow has departed from them, and Yahveh is with us. Do not fear them. [§] akh bah-yah-veh al-tim-ro-doo ve-atem al-tee-ra-oo et-am ha-ah-rets kee-lee-kh-me-nu hem sar tsil-lam me-ah-lei-hem va-yah-veh it-ta-nu al-tee-ra-oom. This verse contains several instances of divine names and commands. "Akh" means "but" or "only". "Bah-yah-veh" is the transliteration of YHVH, the proper name of God. "Al-tim-ro-doo" is a command meaning “do not rebel”. “Ve-atem” means “and you”. “Al-tee-ra-oo” is a command meaning “do not fear”. “Et-am ha-ah-rets” means “the people of the land”. “Kee-lee-kh-me-nu hem” means “for they are our bread”. “Sar tsil-lam me-ah-lei-hem” means “a shadow has departed from them”. “Va-yah-veh it-ta-nu” means “and Yahveh is with us”. “Al-tee-ra-oom” is a command meaning “do not fear them”. [NUM.14.10] And all the assembly said to stone them with stones, and the glory of Yahveh appeared in the tent of meeting to all the children of Israel. [§] vayomru kol-ha'edah liregom otam ba'avanim ukhvod YHVH nire'ah be'ohel mo'ed el-kol bnei Yisrael. This verse describes a situation where the entire assembly (the 'edah') decided to stone certain individuals ('otam') with stones ('ba'avanim'). Then, the glory ('khvod') of Yahveh ('YHVH') appeared ('nire'ah') in the tent of meeting ('be'ohel mo'ed') to all the children of Israel ('el-kol bnei Yisrael'). [NUM.14.11] And Yahveh said to Moses, "Until when will this people provoke Me, and until when will they not believe in Me, with all the signs that I have done among them?" [§] Va-yo-mer Yahveh el-Mosheh ad-anah yi-na-atzuni ha-am ha-zeh ve-ad-anah lo-ya-aminu bi bekhol ha-otot asher asiti be-kirbo. This verse recounts Yahveh speaking to Moses, questioning how long the people will provoke Him and refuse to believe in Him despite the signs He has performed among them. 'Ad-anah' means 'until when', 'yi-na-atzuni' is a verb meaning 'to provoke or afflict' Him, and 'bekhol ha-otot' means 'with all the signs'. [NUM.14.12] I will humble them with pestilence and disinherit them, and I will make you into a great and mighty nation than them. [§] Akhennu badeder ve'orishhennu ve'e'ese otcha legoy gadol ve'atzum mimennu. This verse contains several names and concepts relating to the Divine. "Akhennu" seems to be a verbal form relating to humbling or subduing. "Badeder" means pestilence or plague. "Ve'orishhennu" relates to inheritance, but in this context, it implies disinheritance or dispossession. "Ve'e'ese" means "and I will make". "Otcha" means "you". "Legoy" means "into a nation". "Gadol" means "great". "Ve'atzum" means "and mighty". "Mimennu" means "than them". [NUM.14.13] And Moses said to Yahveh, "And the Egyptians will hear that you have brought up this people with your power from within it." [§] Va-yo-mer Moshe el-Yahveh ve-sham-u Mitsrayim ki-he-eh-lee-ta be-ko-chach-a et-ha-am ha-zeh mi-kir-bo. This verse comes from Exodus 15:9. It describes Moses speaking to Yahveh, and notes that the Egyptians will recognize that Yahveh has brought the people out of Egypt with great power. "Va-yo-mer" means "and said". "Moshe" is Moses. "el" means "to". "Yahveh" is the proper name of God. "ve" means "and". "sham-u" means "they will hear". "Mitsrayim" is Egypt. "ki" means "that". "he-eh-lee-ta" means "you have brought up". "be-ko-chach-a" means "with your power". "et" is a grammatical marker. "ha-am" means "the people". "ha-zeh" means "this". "mi-kir-bo" means "from within it". [NUM.14.14] And they said to the one who dwells in this land, "Hear, for you are Yahveh among this people, as eye has seen you, Yahveh, and your cloud stands over them, and in a pillar of cloud you go before them during the day, and in a pillar of fire at night." [§] ve'amru el-yoshev ha'aretz ha'zot sham'u ki-atah Yahveh be-kerev ha'am ha'zeh asher-ayin be'ayin nir'eh atah Yahveh va'anan'cha omed alehem u've'amud anan atah holech lifneihem yomam u've'amud esh laylah. This verse describes a report being made about God’s presence with the Israelites during their journey in the wilderness. 'Yoshev ha'aretz ha'zot' means 'the one who dwells in this land' which is a circumlocution referring to God. The verse highlights God’s visible presence, both in a cloud during the day and a pillar of fire at night. It emphasizes the direct and observable nature of God's guidance. [NUM.14.15] And you will strike down this people as one man, and the nations who have heard of your name will say… [§] vehemata eta et-haam hazeh keish echad ve'amru hagogoyim asher sham'u et-shim'cha leemor This verse describes a scenario where God will strike down a people as if they were one person. This act will lead the nations who have heard of God's name to say something (unspecified in this verse). The word 'vehemata' means 'and you will strike', 'et' is a grammatical marker, 'haam' means 'the people', 'hazeh' means 'this', 'keish' means 'like a man', 'echad' means 'one', 've'amru' means 'and they will say', 'hagogoyim' means 'the nations', 'asher' means 'who/which', 'sham'u' means 'heard', 'et-shim'cha' means 'your name', and 'leemor' means 'to say'. [NUM.14.16] Because of Yahveh's lack of ability to bring this people to the land which He swore to them, He destroyed them in the wilderness. [§] mibilti yekholet Yahveh lehavia et-haam hazeh el-haaretz asher-nishba lahem vayaschatem bamidbar. This verse describes a situation where Yahveh is unable to bring the people to the land promised to them, and as a result, they perished in the wilderness. ‘mibilti’ means ‘because of not’, indicating a reason for failure. ‘yekholet’ means ‘ability’ or ‘power’. ‘lehavia’ means ‘to bring’. ‘et-haam hazeh’ is ‘this people’. ‘el-haaretz’ is ‘to the land’. ‘asher-nishba lahem’ is ‘which He swore to them’. ‘vayaschatem’ means ‘and He destroyed them’. ‘bamidbar’ means ‘in the wilderness’. [NUM.14.17] And now may the power of my Lord grow, as you spoke declaring it. [§] ve'atah yigdal-na kohach adonai ka'asher dibarta le'emor This verse is a request for the power of 'adonai' to increase, as was previously spoken. 'Ve'atah' means 'and now'. 'Yigdal-na' is a request for something to grow or become great. 'Kohach' means 'power' or 'strength'. 'Adonai' means 'my Lord'. 'Ka'asher' means 'as' or 'according to'. 'Dibarta' means 'you spoke'. 'Le'emor' means 'to say' or 'declaring'. [NUM.14.18] Yahveh is patient and great in loving-kindness, bearing iniquity and transgression, yet He does not acquit the guilty. He visits the iniquity of fathers upon children, to the third and fourth generations. [§] Yahveh er-ekh ap-pah-yim ve-rav-kheh-sed no-seh ah-von va-pah-shah-ah ve-nah-keh lo ye-nah-keh poh-ked ah-von ah-vot al-bah-nim al-shil-lay-shim ve-al-ree-bay-eem. This verse describes Yahveh's character. 'Er-ekh ap-pah-yim' means long of nostrils, idiomatically meaning patient or slow to anger. 'Rav-kheh-sed' means great of kindness or loving-kindness. 'No-seh ah-von va-pah-shah-ah' means bearing iniquity and transgression. 'Nah-keh lo ye-nah-keh' means the clean one will not cleanse, meaning He does not acquit the guilty. 'Poh-ked ah-von ah-vot al-bah-nim' means visiting the iniquity of fathers upon children. 'Al-shil-lay-shim ve-al-ree-bay-eem' specifies the extent of generations affected – to the third and fourth generations. [NUM.14.19] Pardon, please, the sin of this people according to the greatness of Your kindness, and as You carried this people from Egypt and until now. [§] səlaḵ-nāʾ laʿăwōn hāʾām hāźzeh kəgōḏel ḥăs̆deḵā wəkăʾăšer nāsāʾtā lāʾām hāźzeh mimmitsrayim wəʿaḏ-hēnā. This verse is a plea for forgiveness. "Səlaḵ-nāʾ" is a request for pardon. "Laʿăwōn" means 'for the sin'. "hāʾām hāźzeh" means 'this people'. "kəgōḏel ḥăs̆deḵā" means 'according to the greatness of Your kindness'. "wəkăʾăšer nāsāʾtā" means 'and as You carried'. "lāʾām hāźzeh mimmitsrayim wəʿaḏ-hēnā" means 'this people from Egypt and until now.' [NUM.14.20] And Yahveh said, "I have forgiven, according to your word." [§] Va-yo-mer Yahveh, sa-lach-ti ki-de-var-cha. This verse consists of several components. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Sa-lach-ti' means 'I have forgiven'. 'Ki-de-var-cha' means 'according to your word'. The verse is a statement of divine forgiveness contingent upon a prior request or agreement. [NUM.14.21] But truly, I am alive, and the glory of Yahveh will fill all the earth. [§] ve'ulam chai ani veyimale k'vod Yahveh et kol ha'aretz This verse contains several key names and words. 've'ulam' means 'but' or 'however'. 'chai ani' translates to 'I am alive'. 'veyimale' means 'and will fill'. 'k'vod' means 'glory' or 'weight'. 'Yahveh' is the personal name of God. 'et' is a grammatical particle marking the direct object. 'kol' means 'all'. 'ha'aretz' means 'the earth'. [NUM.14.22] For all the people who see my glory and my signs that I did in Egypt and in the wilderness, they tested me this ten times and they did not hear my voice. [§] ki kol-ha'anashim ha'ro'im et-k'vodi v'et-ototai asher-asi b'mitzrayim u'bamidbar vay'nasu oti zeh eser p'amim v'lo sham'u b'qoli. This verse describes how the people repeatedly tested Yahveh after witnessing his glory and signs in Egypt and the wilderness. 'Ki' means 'for' or 'because'. 'Kol' means 'all'. 'Ha'anashim' means 'the men' or 'the people'. 'Ha'ro'im' means 'who see'. 'Et' is an untranslatable particle. 'K'vodi' means 'my glory'. 'V'et' means 'and'. 'Ototai' means 'my signs'. 'Asher-asi' means 'that I did'. 'B'mitzrayim' means 'in Egypt'. 'U'bamidbar' means 'and in the wilderness'. 'Vay'nasu' means 'they tested'. 'Oti' means 'me'. 'Zeh' means 'this' or 'that'. 'Eser' means 'ten'. 'P'amim' means 'times'. 'V'lo' means 'and not'. 'Sham'u' means 'they heard'. 'B'qoli' means 'my voice'. [NUM.14.23] If they see the land that God swore to their ancestors, and all those who hate God will not see it. [§] Im-yir’u et-ha’aretz asher nishba’ti la’avotam vechol m’na’atzai lo yir’uha. This verse discusses seeing the land that God swore to their ancestors. "Im" means "if." "Yir’u" means "they will see." "Et" is an untranslatable marker. "Ha’aretz" means "the land." "Asher" means "that/which." "Nishba’ti" means "I swore." "La’avotam" means "to their ancestors." "Vechol" means "and all." "M’na’atzai" means "those who hate (me)." "Lo" means "not." "Yir’uha" means "they will see it." [NUM.14.24] And my servant Caleb had a different spirit with him, and he fully followed after me, and I will bring him to the land that he went there, and his offspring will inherit it. [§] ve'avdi kalev ekev hayta ruach acheret imo vaymale acharay vahavi'otio el-ha'aretz asher-ba shama vezar'o yoreshenna. This verse discusses Caleb, a servant of Yahveh, who possessed a different spirit and fully followed Yahveh. As a result, Yahveh would bring him to the land he had visited, and his offspring would inherit it. Breaking down the names: 'avdi' means 'my servant', 'ha'aretz' means 'the land', 'zar'o' means 'his seed'. [NUM.14.25] And the Amalekite and the Canaanite dwell in the valley. Tomorrow, turn and go for yourselves into the wilderness, by way of the Red Sea. [§] veha'ameleki vehakkenani yoshev ba'emek machar penu u's'u lachem hamidbar derech yam-suf. This verse describes the location of the Amalekites and the Canaanites, who dwell in the valley. It then gives a command to turn and journey into the wilderness, taking the way of the Red Sea. [NUM.14.26] And Yahveh spoke to Moses and to Aaron, saying. [§] Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor. This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'. [NUM.14.27] Until when will this bad community complain against me? I have heard the complaints of the sons of Israel because they complain against me. [§] Ad-mata-y la-eidah ha-ra'ah ha-zot asher hem-mah mallinim alai et-telunot bnei Yisrael asher hem-mah mallinim alai shama'ti. This verse expresses frustration with complaints directed towards the speaker. 'Ad-mata-y' means 'until when'. 'Eidah' means 'community' or 'congregation'. 'Ha-ra'ah' means 'the bad one', referring to the community. 'Ha-zot' means 'this'. 'Asher hem-mah mallinim alai' means 'because they complain against me'. 'Telunot' means 'complaints'. 'Bnei Yisrael' means 'sons of Israel'. 'Shama'ti' means 'I have heard'. [NUM.14.28] Say to them, "As I live, declares Yahveh, if not as you have spoken in my ears, so will I do to you." [§] Emor alehem chai-ani ne'um-Yahveh im-lo k'asher dibartem be'oznai ken e'eseh lakhem. This verse contains a strong oath from Yahveh. "Emor" means "say". "Alehem" means "to them". "Chai-ani" is literally "living-I", but functions as an oath, meaning "as I live". "Ne'um-Yahveh" means "declares Yahveh". "Im-lo" means "if not". "K'asher" means "as". "Dibartem" means "you spoke". "Be'oznai" means "in my ears". "Ken" means "thus" or "so". "E'eseh" means "I will do". "Lakhem" means "to you". The verse is a conditional promise; Yahveh will do to them exactly what they have spoken in His presence. [NUM.14.29] In this wilderness, your bodies will fall, and all those counted of you, according to all your numbers, from twenty years old and upward, who have complained against me. [§] bamidbar hazeh yip’lu pigreikhem vechol p’kudeikhem l’chol mispar’khem miben esrim shanah vamaleh asher halinotem alai. This verse details a prophecy of death in the wilderness. 'bamidbar hazeh' means 'in this wilderness'. 'yip’lu pigreikhem' means 'your bodies will fall'. 'vechol p’kudeikhem' means 'and all those counted of you'. 'l’chol mispar’khem' means 'according to all your numbers'. 'miben esrim shanah vamaleh' means 'from twenty years old and upward'. 'asher halinotem alai' means 'who have complained against me'. [NUM.14.30] If you come to the land which I have lifted my hand in oath to settle you in it, but only Caleb son of Yefuneh and Joshua son of Nun. [§] Im-atem tabo el-ha-aretz asher nasa-ti et-yadi leshaken etchem bah, ki im kalev ben yefuneh veyoshua ben nun. This verse discusses who will be allowed to enter the promised land. 'Im-atem' means 'if you', referring to the Israelites. 'Tabo' means 'you come'. 'Ha-aretz' means 'the land'. 'Asher' means 'which'. 'Nasa-ti et-yadi' means 'I have lifted my hand', an oath. 'Leshaken' means 'to settle'. 'Etchem' means 'you'. 'Bah' means 'in it'. 'Ki im' means 'but only'. 'Kalev ben yefuneh' means 'Caleb son of Yefuneh'. 'Veyoshua ben nun' means 'and Joshua son of Nun'. [NUM.14.31] And your corpses, which you spoke of as plunder, will be. And I will bring them, and they will know the land that you rejected within it. [§] ve-taf-kem asher amar-tem la-vaz yih-yeh ve-he-vi-ti otam ve-ya-de-u et-ha-aretz asher me-as-tem bah. This verse describes a consequence for the Israelites' refusal to enter the Promised Land. 've-taf-kem' refers to their corpses or remains. 'asher amar-tem la-vaz' means 'that you spoke of plunder', referencing their fear and complaining. 'yih-yeh' means 'will be'. 've-he-vi-ti otam' means 'and I will bring them'. 've-ya-de-u et-ha-aretz' means 'and they will know the land'. 'asher me-as-tem bah' means 'that you rejected within it'. Essentially, Yahveh states He will ensure their bodies remain in the land they refused to inherit, and others will experience the land’s benefits instead. [NUM.14.32] And your bodies, you will fall in this wilderness. [§] oo-fee-gray-chem a-tem yeep-loo bah-meed-bar ha-zeh This verse consists of several components. "oo-fee-gray-chem" is a plural pronoun with a suffix indicating 'your bodies'. "a-tem" means 'you'. "yeep-loo" means 'they will fall'. "bah-meed-bar" means 'in the wilderness'. "ha-zeh" means 'this'. The verse states what will happen to the bodies of 'you'. [NUM.14.33] And your children will be shepherds in the wilderness for forty years, and they will carry your unfaithfulness until your bodies are completed in the wilderness. [§] oo-ve-nay-heem yee-hyoo ro-eem bah-mid-bar ar-bah-eem shah-nah veh-nah-soo et zee-noo-tay-heem ahd tom pig-ray-heem bah-mid-bar This verse describes a consequence for the Israelites' lack of faith. Their children will be shepherds in the wilderness for forty years, and they will bear the consequences of their parents' unfaithfulness until their bodies perish in the wilderness. [NUM.14.34] For the number of the days that you searched the land, forty days, a day for a year, you will bear your iniquities, forty years, and you will know my wanderings. [§] bəmispar hayamim asher tartem et haaretz arba'im yom yom lashanah yom lashanah tis'u et avonoteichem arba'im shanah vidayatem et tenuatei. This verse discusses a period of wandering and bearing consequences. "mispar" means number. "hayamim" means the days. "asher" means that. "tartem" means you searched. "haaretz" means the land. "arba'im" means forty. "yom" means day. "lashanah" means for a year. "tis'u" means you will bear. "avonoteichem" means your iniquities. "vidayatem" means and you will know. "tenuatei" means my wanderings. [NUM.14.35] I, Yahveh, have spoken. If I do not do this to all this evil congregation, those who rebel against me in this desert, they will perish there and die. [§] a-nee Yahveh dee-var-tee, im-lo zo-at eh-eh-seh le-chol-ha-edah ha-ra-ah ha-zo-at ha-no-ah-deem ah-lai bam-mid-bar ha-zeh yit-ta-moo vesh-am ya-moo. This verse is a declaration by Yahveh. "I Yahveh have spoken, if not this I will do to all this evil congregation, those who wander against me in this desert, they will be finished and there they will die." [NUM.14.36] And the men whom Moses sent to explore the land returned and complained to him before all the assembly, to bring forth an evil report about the land. [§] veha’anashim asher shalach Moshe latur et ha’aretz vayashuvu vayalinunu alav et kol ha’edah lehotzi dibbah al ha’aretz. This verse describes the men Moses sent to scout the land returning and complaining to the entire assembly, spreading negative reports about the land. [NUM.14.37] And the men who spread a bad report about the land died in the plague before Yahveh. [§] va-ya-mo-tu ha-a-na-shim mo-tzi-ei di-bat-ha-aretz ra-ah bah-ma-ge-fah lif-nei Yahveh. This verse describes the death of people who spread bad reports about the land. 'Va-ya-mo-tu' means 'and they died'. 'Ha-a-na-shim' means 'the men'. 'Mo-tzi-ei' means 'those who bring forth' or 'spreaders of'. 'Di-bat-ha-aretz' means 'the report of the land'. 'Ra-ah' means 'bad'. 'Bah-ma-ge-fah' means 'in the plague'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God. [NUM.14.38] And Joshua son of Nun and Caleb son of Jephunneh lived from those men who went to scout the land. [§] Vayoshua bin Nun v'khalev ben Yefuneh khayu min ha'anashim hahem haholkhim latur et ha'aretz. This verse describes Joshua son of Nun and Caleb son of Jephunneh as being among the men who went to scout the land. 'Vayoshua' means 'and Joshua'. 'Bin' means 'son of'. 'Nun' is a proper name. 'V'khalev' means 'and Caleb'. 'Yefuneh' is a proper name. 'Khayu' means 'lived'. 'Min' means 'from'. 'Ha'anashim' means 'the men'. 'Hahem' means 'those'. 'Holkhim' means 'walking/going'. 'Latour' means 'to scout'. 'Et' is an untranslatable particle. 'Ha'aretz' means 'the land'. [NUM.14.39] And Moses spoke these words to all the children of Israel, and the people mourned greatly. [§] va-ye-da-ber mo-sheh et-ha-de-va-rim ha-eh-leh el-kol-be-nei yis-ra-el va-yit-a-belu ha-am me-od. This verse describes Moses speaking words to all the children of Israel, and then the people mourning greatly. 'Va-ye-da-ber' means 'and spoke'. 'Mo-sheh' is Moses. 'Et-ha-de-va-rim ha-eh-leh' means 'these words'. 'El-kol-be-nei yis-ra-el' means 'to all the children of Israel'. 'Va-yit-a-belu' means 'and mourned'. 'Ha-am' means 'the people'. 'Me-od' means 'greatly'. [NUM.14.40] And they rose early in the morning and went up to the top of the mountain to say, "Here we are, and we will go up to the place that Yahveh said, for we have sinned." [§] Va-yash-kee-moo ba-bo-ker va-ya-a-loo el-rosh-ha-har le-emor hi-ne-nu ve-a-lee-nu el-ha-ma-kom a-sher-a-mar Yahveh kee ha-ta-nu. This verse describes people rising early and ascending a mountain to acknowledge their sin to Yahveh. ‘Va-yash-kee-moo’ means ‘and they rose early’. ‘Ba-bo-ker’ means ‘in the morning’. ‘Va-ya-a-loo’ means ‘and they went up’. ‘El-rosh-ha-har’ means ‘to the top of the mountain’. ‘Le-emor’ means ‘to say’. ‘Hi-ne-nu’ means ‘here we are’. ‘Ve-a-lee-nu’ means ‘and we will go up’. ‘El-ha-ma-kom’ means ‘to the place’. ‘A-sher-a-mar’ means ‘that said’. ‘Yahveh’ is the proper name of God. ‘Kee’ means ‘for’ or ‘because’. ‘Ha-ta-nu’ means ‘we have sinned’. [NUM.14.41] And Moses said, "Why this are you crossing the mouth of Yahveh, and it will not succeed?" [§] Va-yo-mer Moshe, lamah zeh atem ovrim et-pee Yahveh ve-hee lo titslach. This verse comes from Numbers 26:10. 'Va-yo-mer' means 'and he said'. 'Moshe' is the name Moses. 'Lamah zeh' means 'why this'. 'Atem' means 'you'. 'Ovrim' means 'crossing'. 'Et-pee' is 'the mouth of'. 'Yahveh' is the proper name of God. 'Ve-hee' means 'and it'. 'Lo titslach' means 'will not succeed'. The verse concerns Korah and his rebellion against Moses and Aaron. [NUM.14.42] Do not go up, for Yahveh is not in your midst, and you will be struck down before your enemies. [§] al-ta'alu, ki ein Yahveh be-kirbekhem, ve-lo tinagfu lifnei oyveikhem. This verse is a warning against going up, likely to battle. It states that Yahveh is not present with them, and consequently, they will be struck down before their enemies. "Al" is a negative command. "Ta'alu" is a verb meaning "go up". "Ki" means "for" or "because". "Ein" means "there is not". "Yahveh" is the proper name of God. "Be-kirbekhem" means "in the midst of you". "Ve-lo" means "and not". "Tinagfu" means "you will be struck". "Lifnei" means "before". "Oyveikhem" means "your enemies". [NUM.14.43] For the Amalekites and the Canaanites are there before you, and you will fall by the sword, because you have turned back from following Yahveh, and Yahveh will not be with you. [§] kee ha-amaleqi ve-ha-kenani sham lifneichem u-nefaltem be-charev kee-al-ken shavtem me-acharei Yahveh ve-lo-yihiyeh Yahveh im-achem. This verse discusses the fate of the Amalekites and Canaanites who are present before the Israelites. It states they will fall by the sword because the Israelites have turned away from following Yahveh, and therefore Yahveh will not be with them. [NUM.14.44] And they ascended to ascend to the head of the mountain, and the Ark of the Covenant of Yahveh and Moses did not move from the midst of the camp. [§] vayya'apilu la'alot el-rosh hahar vaaron brit-yahveh umosheh lo-mashu mikerev hamachaneh This verse describes people ascending the mountain while the Ark of the Covenant and Moses remained in the camp. 'Vayya'apilu' means 'and they ascended'. 'La'alot' means 'to ascend'. 'El-rosh hahar' means 'to the head of the mountain'. 'Vaaron brit-yahveh' means 'the Ark of the Covenant of Yahveh'. 'Umoseh' means 'and Moses'. 'Lo-mashu' means 'did not move'. 'Mikerev hamachaneh' means 'from the midst of the camp'. [NUM.14.45] And the Amalekite and the Canaanite, the one dwelling in that hill country, descended and struck them and defeated them until destruction. [§] Va-yered ha-Amaleqi ve-ha-Kena'ani ha-yoshev ba-har ha-hu va-yaku-um va-yakhtu-um ad-ha-harma. This verse describes an attack by the Amalekites and the Canaanites who lived in the hill country. They struck and defeated the people until complete destruction.

NUM.15

[NUM.15.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.15.2] Speak to the sons of Israel, and you will say to them that when you come to the land of your dwellings, which God gives to you. [§] dab-ber el-b'nei yis-ra-el v'a-mar-ta a-lei-hem ki ta-vo-u el eretz mosh-vo-tei-chem asher ani no-ten la-chem. This verse begins with a command to 'speak to the sons of Israel'. It then instructs to 'say to them' that when they come to the land of their dwellings, which I give to you, it is a statement of possession and future arrival. 'El' means 'God'. 'B'nei' means 'sons'. 'Yisrael' is the name Israel. 'v'a-mar-ta' means 'and you will say'. 'a-lei-hem' means 'to them'. 'ki' means 'that'. 'ta-vo-u' means 'you come'. 'eretz' means 'land'. 'mosh-vo-tei-chem' means 'your dwellings'. 'asher' means 'which'. 'ani' means 'I'. 'no-ten' means 'give'. 'la-chem' means 'to you'. [NUM.15.3] And you will make a sacrifice to Yahveh, a burnt offering or a sacrifice for a vow, or a free-will offering, or on your appointed feasts, to make a pleasing aroma to Yahveh, from the cattle or from the sheep. [§] Va'asitem isheh la-Yahveh olah o-zevah liflei-neder o bin'davah o b'mo'adeichem la'asot rei'ach nichoch la-Yahveh min-habakar o min-hatzo'n. This verse details what kind of sacrifices are acceptable to Yahveh. 'Va'asitem' means 'and you will make'. 'Isheh' means 'a sacrifice'. 'La-Yahveh' means 'to Yahveh'. 'Olah' means 'a burnt offering'. 'O-zevah' means 'or a sacrifice'. 'Liflei-neder' means 'for a vow'. 'O bin'davah' means 'or a free-will offering'. 'O b'mo'adeichem' means 'or on your appointed feasts'. 'La'asot' means 'to make'. 'Rei'ach nichoch' means 'a pleasing aroma'. 'Min-habakar' means 'from the cattle'. 'O min-hatzo'n' means 'or from the sheep'. [NUM.15.4] And the one bringing near his offering shall bring it near to Yahveh: a grain offering of fine flour, a tenth of an ephah, mixed with a fourth of the hin of oil. [§] vehikriv hamakriv korbano leyahveh mincha solet isaron balul birviit hahin shamen. This verse details an offering to be brought. 'vehikriv' means 'and let him bring near'. 'hamakriv' means 'the one bringing near' or 'the offerer'. 'korbano' is 'his offering'. 'leyahveh' is 'to Yahveh'. 'mincha' is 'a grain offering'. 'solet' is 'fine flour'. 'isaron' is 'a tenth'. 'balul' means 'mixed'. 'birviit hahin' means 'with a fourth of the hin' (a unit of liquid measure). 'shamen' means 'oil'. [NUM.15.5] And wine for the drink offering, a fourth of a hin, you shall make upon the burnt offering or for the sacrifice, for the one lamb. [§] veh-yah-veen lah-neh-sekh reh-vee-ee-heet hah-heen tah-ah-seh al-hah-oh-lah oh lah-zah-vah-kh lah-keh-ves hah-eh-khad This verse details a wine offering to be made with sacrifices. 'Yahveh' refers to the divine name, and the verse specifies the quantity of wine - a fourth of a hin - to be used with either a burnt offering ('olah') or a sacrifice ('zevakh') of a single lamb ('keves echad'). 'Nesek' refers to a libation or drink offering. [NUM.15.6] Or to the strength you shall make an offering of fine flour, two tenths of an ephah, mixed with oil, a third of the hin. [§] o la'ayil ta'aseh minchah solet shnei 'esronim belulah bashshemen shlishit hahin This verse details an offering to be made. "la'ayil" means "to the strength", referring to God. "ta'aseh" means "you shall make". "minchah" is an offering, often of grain. "solet" refers to fine flour. "shnei 'esronim" is "two tenths", meaning two-tenths of an ephah. "belulah bashshemen" means "mixed with oil". "shlishit hahin" means "a third of the hin", a unit of liquid measure, referring to the amount of oil. [NUM.15.7] And wine, for the libation, a third of the hin, you shall bring near a pleasing aroma to Yahveh. [§] ve-yah-veen la-nes-ekh shlish-heet ha-heen tak-reev ray-akh nee-khoh lYahveh. This verse details an offering. 've' means 'and'. 'yahveen' means 'wine'. 'la-nes-ekh' means 'for the libation'. 'shlish-heet' means 'a third'. 'ha-heen' means 'the hin' (a unit of liquid measure). 'tak-reev' means 'you shall bring near'. 'ray-akh nee-khoh' means 'a pleasing aroma'. 'lYahveh' means 'to Yahveh'. [NUM.15.8] And if you make an ox or bull as a burnt offering or a slaughter offering, or according to a vow, or as a peace offering to Yahveh. [§] vekhi ta'aseh ben bakar olah o zavach liflei neder o shlamim layahveh This verse discusses sacrifices. 'Ben bakar' means 'son of cattle,' typically understood as an ox or bull. 'Olah' refers to a burnt offering, 'zavach' is a sacrifice or slaughter offering, 'liflei neder' means 'according to the vow,' or 'as a fulfillment of a vow'. 'Shlamim' refers to peace offerings. 'Layahveh' means 'to Yahveh'. [NUM.15.9] And he shall bring near upon the bull an offering of fine flour, three tenths, mixed with oil, half the hin. [§] ve-hee-kreev al-ben-ha-bah-kar min-chah solet shloshah ess-ron-eem bah-luhl bah-sheh-men chah-tzee ha-heen. This verse details an offering to be brought. 'Ve-hee-kreev' means 'and he shall bring near'. 'Al-ben-ha-bah-kar' means 'upon the son of the cattle' or 'upon the bull'. 'Min-chah' means 'offering'. 'Solet' means 'fine flour'. 'Shloshah ess-ron-eem' means 'three tenths', which likely refers to a measurement. 'Bah-luhl' means 'mixed'. 'Bah-sheh-men' means 'with oil'. 'Chah-tzee' means 'half'. 'Ha-heen' refers to a specific unit of liquid measure. [NUM.15.10] And wine you shall bring near for the libation, half the hin. It is a pleasing smell to Yahveh. [§] ve-yah-veen tahk-reev la-neh-sekh khah-tzee hah-heen, ee-sheh ray-ee-akh nee-khoakh la-Yahveh. This verse describes a drink offering. 've' is 'and'. 'yahveen' is 'wine'. 'tahkreev' is 'you shall bring near'. 'la-neh-sekh' is 'for the libation'. 'khah-tzee' is 'half'. 'hah-heen' is 'the hin' (a unit of liquid measure). 'ee-sheh' is 'it is'. 'ray-ee-akh' is 'a smell'. 'nee-khoakh' is 'pleasing'. 'la-Yahveh' is 'to Yahveh'. [NUM.15.11] Thus shall it be done for the one ox, or for the one ram, or for the one sheep among the lambs, or among the goats. [§] kah-kah yeh-eh-sah-eh lah-shor hah-eh-chad oh lah-ayil hah-eh-chad oh lah-seh bah-keh-vah-seem oh bah-ee-zeem This verse details offerings to be made. "kah-kah" appears to be a repeated emphasis, possibly meaning 'thus' or 'in this way'. "shor" refers to an ox or bull. "ayil" refers to a ram. "seh" refers to a sheep or lamb. "kevassim" is the plural of "keh" meaning lamb. "eezim" is the plural of "ez" meaning goat. The verse outlines that offerings can be made from any of these animals. [NUM.15.12] As the number that you make, so you will do to the one, according to their number. [§] kah-mis-par ah-sher tah-ah-suh kah-kah tah-ah-soo lah-eh-khad keh-mis-pah-rahm This verse discusses a count or number. 'kah-mis-par' means 'as the number'. 'tah-ah-suh' means 'you do' or 'you make'. 'leh-eh-khad' means 'to the one'. 'keh-mis-pah-rahm' means 'according to their number'. The verse is giving instructions about how to do something based on a count or number, relating it to both a single entity and a group. [NUM.15.13] All the citizen will do these things to bring near a fire offering, a pleasing smell to Yahveh. [§] kal-ha-ez-rach ya-a-seh-kah-kah et-eh-leh le-haq-reev ish-eh ree-ach nee-choch la-Yahveh. This verse details what every citizen should do regarding sacrifices. "kal" means "all". "ha-ez-rach" means "the citizen". "ya-a-seh-kah-kah" means "he will do". "et-eh-leh" means "these things". "le-haq-reev" means "to bring near". "ish-eh" means "a fire offering". "ree-ach nee-choch" means "a pleasing smell". "la-Yahveh" means "to Yahveh". [NUM.15.14] And if a stranger lives with you, or is among you for generations, and makes a work of a pleasing smell to Yahveh, as you do, so shall he do. [§] vekhi yagur itkem ger o asher betokhem ledoroteikhem veasah isseh re'ach nihoach laYahveh kaasher taasu ken yaaseh. This verse discusses how a stranger living among the Israelites should be treated. If the stranger makes a pleasing smell to Yahveh, as the Israelites do, they should be treated the same way. 'Ger' means stranger or sojourner. 'Asseh' is an offering or work. 'Re'ach nihoach' means a pleasing smell or acceptable aroma. 'LaYahveh' means to Yahveh. [NUM.15.15] The congregation has one decree for you and for the foreign resident. It is a perpetual decree for your generations, just as you are, so shall the foreign resident be before Yahveh. [§] hakahal hukah achat lakhem velager hager hukat olam ledoroteikhem kachem kager yihyeh lifnei Yahveh. This verse discusses a single law applying to both native Israelites and foreign residents. 'hakahal' refers to the congregation or assembly. 'hukah' means a decree or statute. 'olam' signifies perpetuity or forever. 'doroteikhem' translates to your generations. The verse emphasizes that the law should apply equally to both native-born and those who reside as foreigners among them before Yahveh. [NUM.15.16] One instruction and one justice will be for you, and for the stranger who dwells with you. [§] to-rah a-chat oo-mish-pat eh-chad yih-yeh lah-chem vee-lah-geyr hah-gahr it-chem. This verse discusses laws and justice. 'Torah' refers to instruction or law. 'Mishpat' refers to judgement or justice. 'Echad' means one. 'Yihyeh' means will be. 'Lachem' means to you. 'Lagayr' means to the stranger. 'Hagar' means the one who dwells. 'Itchem' means with you. [NUM.15.17] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.15.18] Speak to the Israelites and say to them: When you enter the land that I am bringing you to there. [§] dabber el-b'nei yisrael v'amarta alehem b'voachem el-ha'aretz asher ani mevi etchem shama. This verse instructs someone to speak to the Israelites. It details that when they enter the land that God is bringing them to, they are to do something (the specifics of what they are to do are not included in this verse). 'B'nei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Ha'aretz' means 'the land'. 'Ani' means 'I', referring to God. 'Mevi etchem' means 'bringing you'. 'Shama' means 'there'. [NUM.15.19] And it will be, in your eating of the produce of the land, that you lift up a contribution to Yahveh. [§] vehaya ba'achalkhem millecham ha'aretz tarimu teruma leyahveh. This verse discusses offering a portion of the produce of the land as an offering. ‘Vehaya’ means ‘and it will be’. ‘Ba’achalkhem’ means ‘in your eating’. ‘Millecham ha’aretz’ means ‘the produce of the land’. ‘Tarimu’ means ‘you will lift up’. ‘Teruma’ means ‘a contribution/offering’. ‘Leyahveh’ means ‘to Yahveh’. [NUM.15.20] The beginning of your doughs, a cake you shall lift up as a contribution, like the contribution of the threshing floor, so you shall lift it up. [§] re'shit arizoteichem challah tarimu terumah kitrumat goren ken tarimu otah. re'shit means 'beginning'. arizoteichem is a plural form, meaning 'your doughs'. challah means 'cake', but in this context refers to a portion of dough. tarimu means 'you shall lift up'. terumah means 'a contribution'. kitrumat goren means 'like the contribution of the threshing floor'. ken means 'so' or 'thus'. otah means 'it'. This verse describes the offering of a portion of dough as a contribution, similar to the contribution offered from a harvested threshing floor. [NUM.15.21] From the beginning of your produce, you shall give a contribution to Yahveh for your generations. [§] may-ray-sheet ah-ree-so-tay-kem tee-ten-oo lah-yah-veh teh-roo-mah leh-dor-o-tay-kem. This verse discusses giving a contribution to Yahveh. "May-ray-sheet" means "from the beginning". "Ah-ree-so-tay-kem" means "your heaps" or "your produce". "Tee-ten-oo" means "you shall give". "Lah-yah-veh" means "to Yahveh". "Teh-roo-mah" means "a contribution" or "a lifting". "Leh-dor-o-tay-kem" means "to your generations". [NUM.15.22] And if you err and do not perform all these commandments that Yahveh spoke to Moses. [§] vekhi tishgu velo taasu et kol-hamitzvot haele asher dibber Yahveh el Mosheh. This verse discusses what happens if one errs and does not perform all the commandments that Yahveh spoke to Moses. 'Vekhi' means 'and if'. 'Tishgu' means 'you err'. 'Velo' means 'and not'. 'Taasu' means 'you do'. 'Et' is a grammatical particle. 'Kol-hamitzvot' means 'all the commandments'. 'Haele' means 'these'. 'Asher' means 'that/which'. 'Dibber' means 'spoke'. 'Yahveh' is the proper name of God. 'El Mosheh' means 'to Moses'. [NUM.15.23] All that Yahveh commanded to you by the hand of Moses, from the day that Yahveh commanded, and onward to your generations. [§] et kol-asher tsivah Yahveh aleikhem beyad-mosheh min-hayom asher tsivah Yahveh vaha'alah ledorotekhem. This verse details commandments given by Yahveh through Moses. "Et" is a particle often untranslated, but indicates the direct object. "Kol-asher" means "all that". "Tsivah" means "commanded". "Aleikhem" means "to you". "Beyad" means "by the hand of". "Min-hayom" means "from the day". "Va'alah" means "and onward". "Ledorotekhem" means "to your generations". [NUM.15.24] And it will be, if unintentionally a sin has been committed by the community, and the entire community does a young bull, a son of a cow, one for a burnt offering, for a pleasing smell to Yahveh, and its grain offering and its drink offering as the law specifies, and a goat of goats, one for a sin offering. [§] vehaya im me'einei ha'edah ne'es'tah lishgagah ve'asu kol ha'edah par ben bakar echad le'olah lere'iach nichoch laYahveh uminchato venisco kameshpat us'eir izzim echad lechatat. This verse describes a sin of unintentionality committed by the entire community. It outlines the prescribed sacrifices to atone for this sin. The verse details a young bull as a burnt offering, along with its accompanying grain offering and drink offering, according to the established law. It also requires a goat as a sin offering. 'Me'einei ha'edah' is idiomatically translated as 'the eyes of the community,' referring to the collective decision-making process. [NUM.15.25] And the priest makes atonement for all the community of the children of Israel, and forgiveness is granted to them, because it was an error. And they brought their offering as a fire offering to Yahveh, and their sin was before Yahveh because of their error. [§] v'kiper ha-kohen al-kol-adat b'nei yisrael v'nislach lahem ki-shgaga hi v'hem heviu et-karbanam isheh la-Yahveh v'chatatahm lifnei Yahveh al-shiggatam. This verse describes the atonement process for unintentional sins. The priest makes atonement for all the community of the children of Israel, and they will be forgiven because it was an error. They brought their offering as a fire offering to Yahveh, and their sin was before Yahveh because of their error. [NUM.15.26] And let it be forgiven to all the assembly of the children of Israel and to the stranger who dwells among them, because it was done in error by all the people. [§] ve-nis-lach le-chol-a-dat benee yis-ra-el ve-la-ger ha-gar be-to-cham ki le-chol ha-am bi-sh-ga-gah. This verse discusses forgiveness for the entire assembly of the children of Israel and for the stranger who dwells among them. The forgiveness is granted because it was done in error. 've' means 'and', 'nis-lach' means 'be forgiven', 'le-chol' means 'to all', 'a-dat' means 'assembly', 'benee' means 'children', 'yis-ra-el' is the name Israel, 've-la-ger' means 'and to the stranger', 'ha-gar' means 'who dwells', 'be-to-cham' means 'among them', 'ki' means 'because', 'le-chol ha-am' means 'to all the people', 'bi-sh-ga-gah' means 'in error'. [NUM.15.27] And if a life, one, sins in error, and brings a goat, a daughter of her year, for a sin offering. [§] veh-eem-neh-fesh ah-hat teh-heh-tah bee-shgah-gah veh-hee-ree-vah ayz bat-shna-tah leh-ha-tah This verse describes the offering to be made when an individual sins unintentionally. "Nephesh" refers to a life or person. "Chatah" means to miss the mark, or to sin. "Segagah" means unintentionally or unknowingly. "Ayz" means a goat. "Bat shnatah" means a daughter of her year, or a female goat in its second year. [NUM.15.28] And the priest will make atonement for the person who has erred unintentionally in their sin, before Yahveh, to atone for them and forgiveness will be granted to them. [§] ve-kee-per ha-ko-hen al-ha-ne-fesh ha-sho-ge-get be-chet-a-ah be-shga-gah lif-nei Yahveh le-ka-per a-lav ve-nee-sa-lach lo. This verse details the atonement process for an unintentional sin. 'Kohen' refers to the priest. 'Nefesh' translates to soul or person. 'Shogeg' means unintentional or erring. 'Chet' is sin. 'Lifnei Yahveh' means 'before Yahveh'. 'Lekaper alav' means 'to atone for him'. 'Nislach lo' means 'and forgiveness will be granted to him'. [NUM.15.29] The citizen among the children of Israel, and the stranger who dwells among them, shall have one law, for one who acts in error. [§] ha'ezrach bibnei yisrael velager hager betocham torah achat yiheye lachem la'oseh bishgaga. This verse discusses a single law applying to both the citizen among the children of Israel, and the stranger who dwells among them, concerning actions done in error. 'Ha'ezrach' means 'the citizen'. 'Bibnei yisrael' means 'among the children of Israel'. 'Velager' means 'and the stranger'. 'Hager' means 'who dwells'. 'Betocham' means 'among them'. 'Torah achat' means 'one law'. 'Yiheye lachem' means 'will be to you'. 'La'oseh' means 'to one who does'. 'Bishgaga' means 'in error'. [NUM.15.30] And the soul that does an act with a high hand against Yahveh, whether of the citizens or of the foreigner, blasphemes Yahveh, and that soul shall be cut off from among his people. [§] ve-han-nefesh a-sher-ta-a-seh be-yad ra-mah min-ha-ez-rach u-min-ha-ger et-Yahveh hu me-ga-def ve-nich-retah ha-nefesh ha-hee mik-erev am-mah. This verse discusses the penalty for blasphemy. It states that a person who acts with a high hand (willfully and presumptuously) against Yahveh, whether a native-born Israelite or a foreigner, blasphemes Yahveh and shall be cut off from among his people. [NUM.15.31] For the word of Yahveh has been scorned and His commandments transgressed, utterly cut off shall be that person, its iniquity is upon it. [§] ki devar-yahveh baza uet-mitzvatov hefar hikaret tikaret hanefesh hahu avonah bah This verse discusses the consequences of despising the word of Yahveh and violating His commandments. ‘Devar’ means ‘word’ or ‘matter’. ‘Yahveh’ is the proper name of God. ‘Baza’ means ‘despised’ or ‘scorned’. ‘Mitzvatov’ means ‘His commandments’. ‘Hefar’ means ‘transgressed’ or ‘violated’. ‘Hikaret’ means ‘shall be cut off’. ‘Tikaret’ means ‘shall be utterly cut off’. ‘Hanefesh’ means ‘the soul’ or ‘the person’. ‘Avonah’ means ‘its iniquity’ or ‘its guilt’. [NUM.15.32] And the Israelites were in the wilderness, and they found a man gathering wood on the day of the Sabbath. [§] Va-yih-yu bnei-yisrael bamidbar, va-yimtsu ish mekoshhesh etzim beyom hashabat. This verse describes the Israelites being in the wilderness and encountering a man gathering wood on the Sabbath day. 'Va-yih-yu' means 'and they were/became'. 'Bnei-yisrael' means 'sons of Israel' or 'Israelites'. 'Bamidbar' means 'in the wilderness'. 'Va-yimtsu' means 'and they found'. 'Ish' means 'man'. 'Mekoshhesh' means 'gathering'. 'Etzim' means 'wood'. 'Beyom' means 'on the day of'. 'Hashabat' means 'the Sabbath'. [NUM.15.33] And they brought him, those who found him gathering wood, to Moses and to Aaron and to all the assembly. [§] va-yak-ree-voo o-toh ha-motz-eem o-toh me-ko-shesh eh-tzeem el-mosheh ve-el-ah-ah-ron ve-el-kol-ha-eh-dah This verse describes people bringing someone to Moses, Aaron, and the entire assembly. The people who brought this person had found him gathering wood. The verse focuses on the act of bringing someone *to* the leaders and the community. [NUM.15.34] And they placed him in the guardhouse, for he has not departed. What will be done to him? [§] va-yanichu oto bamishmar, ki lo porash mah-ye'aseh lo. This verse describes someone being placed in a guardhouse or prison, and concern about what will be done to them. 'va-yanichu' means 'and they placed'. 'oto' means 'him'. 'bamishmar' means 'in the guardhouse'. 'ki' means 'because' or 'for'. 'lo porash' means 'he has not departed' or 'he is not released'. 'mah-ye'aseh lo' means 'what will be done to him'. [NUM.15.35] And Yahveh said to Moses, “Dying he shall die, the man. Stone him with stones, all the congregation, outside the camp.” [§] va-yo-mer Yahveh el-Mosheh, mot yu-mat ha-ish, ragom oto ba-avan-im kol-ha-edah mi-chu-tz la-ma-chan-eh. This verse describes God’s command regarding the punishment for blasphemy. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El-Mosheh' means 'to Moses'. 'Mot yu-mat' means 'dying he shall die' - a Hebrew idiom for ‘shall surely die’. ‘Ha-ish’ means ‘the man’. ‘Ragom oto’ means ‘stone him’. ‘Ba-avan-im’ means ‘with stones’. ‘Kol-ha-edah’ means ‘all the congregation’. ‘Mi-chu-tz la-ma-chan-eh’ means ‘outside the camp.’ [NUM.15.36] And they brought him out, all the community, outside the camp, and they stoned him with stones, and he died, as Yahveh commanded to Moses. [§] vayotziu oto kol-ha'eda el-michutz la'machane vayirgemu oto ba'avanim vayamot ka'asher tzivah Yahveh et-Mosheh. This verse describes the stoning of a man by the entire community outside the camp, as commanded by Yahveh to Moses. 'Vayotziu' means 'and they brought out'. 'Oto' means 'him'. 'Kol-ha'eda' means 'all the community'. 'El-michutz la'machane' means 'outside the camp'. 'Vayirgemu' means 'and they stoned'. 'Ba'avanim' means 'with stones'. 'Vayamot' means 'and he died'. 'Ka'asher' means 'as'. 'Tzivah' means 'commanded'. 'Yahveh' is the proper name of God. 'Et-Mosheh' means 'to Moses'. [NUM.15.37] And Yahveh said to Moses, saying: [§] Va-yo-mer Yahveh el-Mosheh le-emor. This verse begins a speech from God to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Le-emor' means 'to say' or 'saying'. [NUM.15.38] Speak to the children of Israel and tell them: "Make for yourselves tassels on the corners of your garments for your generations. And they shall put a thread of blue on the tassel of the corner." [§] dabber el-benei yisrael ve'amarta alehem ve'asu lahem tzitzit al-kanfei bigdehem l'dorotam ve'natanu al-tzitzit hakanaf p'til tekhelet. This verse instructs speaking to the children of Israel and telling them to make tassels on the corners of their garments for their generations, and to put a blue thread on the tassel of the corner. [NUM.15.39] And it will be for you as a tassel, and you will see it and remember all the commands of Yahveh and do them. And you will not stray after your heart and after your eyes, for which you are unfaithful. [§] ve-ha-yah lakhem le-tzi-tzit u-re-i-tem oto u-zikhar-tem et kol mitz-vot YHVH va-a-si-tem otam ve-lo-ta-tu-ru a-char-ei levavchem ve-a-char-ei ei-nei-chem asher atem zonim a-char-ei-hem. This verse discusses tassels (tzitzit) and their purpose. The tassels are to serve as a reminder to observe the commands of Yahveh. It warns against following one’s own heart and eyes, likening such behavior to spiritual unfaithfulness. [NUM.15.40] So that you remember and do all my commandments, and you will be holy to the Gods. [§] lema'an tizk'ru va'asitem et kol mitzvotai viheyitem kdoshim le'eloheichem. This verse contains several key terms. "lema'an" means "in order that" or "so that". "tizk'ru" is the plural imperative form of "remember". "va'asitem" means "and you will do". "kol mitzvotai" means "all my commandments". "viheyitem" means "and you will be". "kdoshim" means "holy". "le'eloheichem" means "to your Gods". [NUM.15.41] I, Yahveh, the Gods your, who I brought out you from the land of Egypt to be to you to Gods, I, Yahveh, the Gods your. [§] a-nee Yahveh Elohim-kem a-sher ho-tzee-tee et-kem may-eretz mitz-rah-yim li-heyot la-kem le-Elohim a-nee Yahveh Elohim-kem. This verse contains several key names for God. "a-nee" means "I". "Yahveh" is the proper name of God. "Elohim" is a plural form that is used for God, meaning "the Gods". "kem" means "your". "a-sher" means "who" or "that". "ho-tzee-tee" means "I brought out". "et-kem" means "you". "may-eretz mitz-rah-yim" means "from the land of Egypt". "li-heyot" means "to be". "la-kem" means "to you". "le-Elohim" means "to Gods". The final "p" is a poetic marker.

NUM.16

[NUM.16.1] And Korach, son of Yitzhar, son of Kehat, son of Levi, took, and Datan and Aviram, sons of Eli’av, and On, son of Peleth, sons of Reuben. [§] Va-yikach Korach ben-Yitzhar ben-Kehat ben-Levi ve-Datan va-Aviram benei Eli’av ve-On ben-Peleth benei Re’uven. This verse introduces the leaders of a rebellion against Moses. It lists Korach, son of Yitzhar, son of Kehat, son of Levi, along with Datan and Aviram, sons of Eli’av, and On, son of Peleth, all from the tribe of Reuben. The ‘ve’ signifies ‘and’ connecting the names and phrases. ‘Benei’ means ‘sons of’. [NUM.16.2] And men from the sons of Israel, two hundred and fifty princes of the congregation, those who proclaim the assembly, renowned men, stood before Moses. [§] VaYakumu lifnei Moshe vaAnashim mibnei Yisrael chamishim uma'atayim nesi'ei edah kri'ei mo'ed anshei shem. This verse describes men from the Israelites who stood before Moses. 'VaYakumu' means 'and they stood'. 'lifnei Moshe' means 'before Moses'. 'vaAnashim' means 'and men'. 'mibnei Yisrael' means 'from the sons of Israel'. 'chamishim uma'atayim' means 'fifty and two hundred', which is 250. 'nesi'ei edah' means 'princes of the congregation'. 'kri'ei mo'ed' means 'callers of the appointed time' or 'those who proclaim the assembly'. 'anshei shem' means 'men of name' or 'renowned men'. [NUM.16.3] And they gathered against Moses and against Aaron, and said to them, "Enough! For all the congregation, all of them are holy, and Yahveh is among them. Why then do you exalt yourselves above the congregation of Yahveh?" [§] vayikahalu al-mosheh ve'al-aharon vayomeru alehem rav-lakhem ki kol-ha'edah kulam kedoshim u've'tocham Yahveh umaddu'a titnas'u al-kehal Yahveh This verse describes a gathering of the people against Moses and Aaron, and their complaint. They state that everyone in the congregation is holy, and that Yahveh is among them, questioning why Moses and Aaron elevate themselves above the congregation of Yahveh. [NUM.16.4] And Moses heard, and he fell on his face. [§] va-yish-ma Mo-she va-yip-ol al-pa-nav This verse describes Moses hearing something and then falling on his face. 'Va' means 'and'. 'Yishma' is from the root 'shama' meaning 'to hear'. 'Mo-she' is Moses. 'Va-yip-ol' means 'and he fell'. 'Al' means 'on'. 'Pa-nav' means 'his face'. [NUM.16.5] And He spoke to Korah and to all his assembly, saying: "In the morning, Yahveh will know those who are His and those who are holy, and He will bring them near to Himself, and He will bring near those whom He chooses to Himself." [§] Va-ye-da-ber el-Ko-rach ve-el-chal-a-da-to le-e-mor: Boker ve-yo-da Yahveh et-asher-lo ve-et-ha-ka-dosh ve-hik-reev ei-lav ve-et-asher yiv-char-bo yak-reev ei-lav. This verse describes God speaking to Korah and his assembly. It states that in the morning, Yahveh will know those who are His and who are holy, and will draw them near to Himself, and will draw near those whom He chooses. [NUM.16.6] Do this: Take for yourselves pans belonging to Korah and all of his assembly. [§] zoht ah-soo k’hoo-lah-chem makh-toht koh-rah’ v’kahl ah-dahtoh This verse is a command. ‘zoht’ means ‘this’. ‘ah-soo’ means ‘do’. ‘k’hoo-lah-chem’ means ‘for yourselves’ or ‘take for yourselves’. ‘makh-toht’ means ‘pans’ or ‘censers’. ‘koh-rah’ is a proper noun, the name ‘Korah’. ‘v’kahl’ means ‘and all’. ‘ah-dahtoh’ means ‘his assembly’ or ‘his congregation’. Therefore, the verse is a command to take censers belonging to Korah and his assembly. [NUM.16.7] And you shall put fire in them and lay incense upon them before Yahveh tomorrow. And it will be that the man whom Yahveh chooses is the holy one; a great blessing to you, sons of Levi. [§] oo-teh-noo bah-hen esh vee-see-moo ah-leh-hen ket-oh-ret leef-neh-ee Yahveh mah-char veh-hah-yah ha-eesh ah-sher yeev-char Yahveh hoo ha-kah-dosh rav-lah-chem benee Leh-vee. This verse instructs the Levites to place fire and incense before Yahveh. It states that the man whom Yahveh chooses will be the holy one, and is a blessing to the sons of Levi. The verse comes from Numbers 16:7. [NUM.16.8] And Moses said to Korah, "Hear you all, sons of Levi." [§] Va-yo-mer Moshe el-Korach, shima-u-na bene Levi. This verse begins with 'va-yo-mer', meaning 'and he said'. 'Moshe' is Moses. 'El' means 'to' or 'at', connecting Moses to 'Korach', which is the name Korah. 'Shima-u-na' is an imperative, meaning 'hear you all'. 'Bene' means 'sons', and 'Levi' is the name Levi. Thus, the phrase is addressed to the sons of Levi. [NUM.16.9] Is it too little for you all that the Gods of Israel have distinguished you from the congregation of Israel, to bring you near to the Gods, to perform the service of the tabernacle of Yahveh, and to stand before the congregation to minister to them? [§] ham'at mikhem ki-hivdil elohei yisrael etkhem me'adat yisrael lehakriv etkhem elav la'avod avodat mishkan Yahveh vel'amod lifnei ha'edah leshartam. This verse speaks of a distinction made by the Gods of Israel, setting apart a group from the congregation of Israel for a specific purpose: to approach the Gods, to perform the service of the tabernacle of Yahveh, and to stand before the congregation to minister to them. 'Ham'at' implies 'is it too little?' but functions here as a rhetorical question. 'Etkhem' is a direct object marker, indicating 'you all'. 'Adat' means 'congregation'. 'Mishkan' means 'tabernacle'. [NUM.16.10] And He brought you near, and all your brothers, the descendants of Levi, with you, and you sought also the priesthood. [§] va-yak-rev ot-kha ve-et-kol-a-che-kha b-nei-levi it-takh u-vik-ashtem gam-ke-hu-nah. This verse describes someone bringing another person and their brothers, the descendants of Levi, near. They then sought the priesthood. ‘Ot’ is a direct object marker. ‘Ve’ means ‘and’. ‘Gam’ means ‘also’. ‘B’nei’ means ‘sons’ or ‘descendants’. [NUM.16.11] Therefore, you and all your assembly, those who complain against Yahveh, and what about Aaron that you complain about him? [§] lakhen ata vechol adatecha hanoadim al-yahveh veaharon mah-hu ki talinu alav. This verse expresses frustration and questioning towards Moses and Aaron. 'Lakhen' means 'therefore'. 'Ata' means 'you'. 'Vechol adatecha' means 'and all your assembly'. 'Hanoadim' means 'those who complain'. 'Al-Yahveh' means 'against Yahveh'. 'Veaharon' means 'and Aaron'. 'Mah-hu' means 'what is he?' or 'what about him?'. 'Ki talinu alav' means 'because you complain about him'. The verse is essentially asking why the people are complaining about Moses and Aaron, questioning Aaron's role in the situation, and implicitly referencing their complaints to Yahveh. [NUM.16.12] And Moses sent to call Dathan and Abiram, sons of Eliab, and they said, "We will not ascend." [§] Va-yish-lach Mo-sheh liq-ro le-da-tan ve-la-a-vi-ram be-nei E-li-av, va-yo-meru lo na-a-leh. This verse recounts Moses sending for Dathan and Abiram, sons of Eliab. They respond that they will not ascend. The verb forms indicate past tense actions. The name 'Moses' is a proper noun and remains unchanged. 'Dathan' and 'Abiram' are proper nouns and remain unchanged. 'Eliab' is a proper noun and remains unchanged. The words translate directly to 'and he sent Moses to call Dathan and Abiram, sons of Eliab, and they said, 'not we will ascend'. [NUM.16.13] Is it too little that the Gods brought us up from a land flowing with milk and honey to cause us to die in the wilderness? Why does my Lord now assert rule over us, and also assert rule over us? [§] ham-at ki heh-eh-lee-tah-nu mee-eretz zah-vat chah-lav oo-devash lah-hah-mee-teh-nu bah-mid-bar ki-tees-tah-rer ah-lay-nu gam-hees-tah-rer. This verse expresses a complaint to God. 'ham-at' means 'is it too little?' or 'is this not enough?'. 'heh-eh-lee-tah-nu' means 'you have brought us up'. 'eretz zah-vat chah-lav oo-devash' means 'a land flowing with milk and honey'. 'lah-hah-mee-teh-nu' means 'to cause us to die'. 'bah-mid-bar' means 'in the wilderness'. 'tees-tah-rer' means 'you rule over us'. 'ah-lay-nu' means 'over us'. 'gam-hees-tah-rer' means 'and also rule over us'. The verse questions whether it was worthwhile being brought out of a bountiful land only to perish in the desert, and further questions why God now asserts dominion over them. [NUM.16.14] Is it not God who did not bring us to a land flowing with milk and honey and give to us an inheritance of field and vineyard? The eyes of those people are against us; we will not go up. [§] Af lo El-eretz zavat chalav u'dvash hevi'otanu vateeten lanu nachalat sade vacherem ha'einei ha'anashim hahem tenaker lo na'aleh. This verse is a complaint from the Israelites after scouting the land of Canaan. They express doubt about God’s ability to deliver them into a land flowing with milk and honey, suggesting the people who inhabit the land are too strong and they fear going up against them. 'Af' indicates a rhetorical question expressing disbelief. 'El' refers to God. 'Zavat chalav u'dvash' is a common idiom meaning 'flowing with milk and honey'. 'Tenaker' means to scout or spy, and here implies a negative assessment after scouting. ‘Na’aleh’ means to go up, referring to entering the promised land. [NUM.16.15] And it burned Moses very much, and he said to Yahveh, "Do not turn to their offering. I did not carry one donkey from among them, nor did I harm anyone from among them." [§] va-yichar le-mosheh me-od va-yomer el-Yahveh al-tefen el-minchatam lo chamor echad mehem nasati ve-lo hareoti et-achad mehem. This verse describes Moses’ anger at the Israelites for offering a calf as an idol. 'Va-yichar' means 'and it burned' or 'and was angry'. 'Le-mosheh' means 'to Moses'. 'Me-od' means 'very'. 'Va-yomer' means 'and he said'. 'El-Yahveh' means 'to Yahveh'. 'Al-tefen' means 'do not turn'. 'El-minchatam' means 'to their offering'. 'Lo chamor echad mehem' means 'not one donkey from among them'. 'Nasati' means 'I carried' or 'I bore'. 'Ve-lo hareoti' means 'and I did not harm'. 'Et-achad mehem' means 'anyone from among them'. The verse is a rhetorical question, implying that Moses did nothing to deserve their idolatry. [NUM.16.16] And Moses said to Korach, "You and all your assembly be before Yahveh. You and they and Aaron, tomorrow." [§] Va-yo-mer Moshe el Korach, ata ve-chol adatecha, heyu lifnei Yahveh. Ata va-hem ve-Aharon machar. This verse recounts Moses speaking to Korach. 'Va-yo-mer' means 'and he said'. 'Moshe' is Moses. 'el Korach' means 'to Korach'. 'ata' means 'you'. 've-chol adatecha' means 'and all your assembly'. 'heyu' means 'be'. 'lifnei Yahveh' means 'before Yahveh'. 'va-hem' means 'and they'. 'Aharon' is Aaron. 'machar' means 'tomorrow'. [NUM.16.17] And you shall take, each man his firepan, and you shall place incense upon them, and you shall bring them before Yahveh, each man his firepan, fifty and two hundred firepans. And you and Aaron, each man his firepan. [§] oo-khee-choo | ee-sh mah-khah-taht-ooh oo-netah-tem ah-lay-hem kee-to-ret veh-hee-kar-av-tem lee-f-nay Yahveh ee-sh mah-khah-taht-ooh khah-mee-shee-rom oo-mah-ah-tah-yeem mah-kheh-tot veh-atah vee-ah-ah-ron ee-sh mah-khah-taht-ooh. This verse instructs each man to take his own firepan, and to place incense upon it, and to bring it before Yahveh. Each man will offer his own firepan. There will be a total of 250 firepans. Both you and Aaron will each offer your own firepan. [NUM.16.18] And each man took his fire holder, and they placed fire on them, and they put incense on the fire. And they stood at the entrance of the tent of meeting, and Moses and Aaron were there. [§] vayikchu ish machtato vayitnu aleihem esh vayashimu aleihem ketoret vayyamdu petach ohel moed umosheh veaharon This verse describes the actions taken by the sons of Aaron. They each took their own fire holder (machta). They placed fire in them, and then placed incense on the fire. They stood at the entrance to the tent of meeting. Moses and Aaron were also present. [NUM.16.19] And Korach gathered against them the entire assembly to the entrance of the tent of meeting, and the glory of Yahveh appeared to the entire assembly. [§] Va-yakhel aleihem Korach et kol ha'edah el petach ohel mo'ed va-yera kevode Yahveh el kol ha'edah. This verse describes Korach gathering the entire assembly against the tent of meeting, and then the glory of Yahveh appearing to the entire assembly. 'Va-yakhel' means 'and he gathered'. 'Aleihem' means 'upon them' or 'against them'. 'Korach' is a proper noun, a person's name. 'Et' is a grammatical particle. 'Kol ha'edah' means 'all the assembly'. 'El petach ohel mo'ed' means 'to the entrance of the tent of meeting'. 'Va-yera' means 'and appeared'. 'Kevode Yahveh' means 'the glory of Yahveh'. [NUM.16.20] And Yahveh spoke to Moses and to Aaron, saying. [§] Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor. This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'. [NUM.16.21] Separate yourselves from within this congregation, and I will consume them like a moment. [§] hib-ad-loo mee-toch hah-eh-dah hah-zoht vah-ah-chal-leh oh-tahm keh-rah-gah This verse describes a separation from a congregation and a consumption, like a moment. "Hibadloo" means "separate yourselves". "Mitoch" means "from within". "Ha'edah" means "the congregation". "Hazot" means "this". "Va'achalleh" means "and I will consume". "Otam" means "them". "K'ragah" means "like a moment". [NUM.16.22] And they fell upon their faces and said, "God, the Gods of the spirits of all flesh, if one person sins, will you become angry with the entire community?" [§] vayipplu al-peneihem vayomru el elohei haruchot lechol-basar haish echad yecheta veal kol-ha'edah tiktzof. This verse describes people prostrating themselves and speaking to God. They acknowledge God as the God of the spirits of all flesh. The core statement is that if one person sins, the whole community will suffer the consequences. [NUM.16.23] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.16.24] Speak to the assembly, saying, "Let them gather around the dwelling of Korah, Dathan, and Abiram." [§] dab-ber el-ha-ay-dah le-mor hey-ah-loo mee-sah-veev le-mish-khan-ko-rach da-tan va-a-vee-ram This verse instructs someone to speak to the assembly. The instruction is to gather around the dwelling of Korah, Dathan, and Abiram. "Dabber" means "speak". "El" means "to". "Ha-aydah" means "the assembly". "Le-mor" means "to say". "Hey-ah-loo" means "they shall gather" or "let them gather". "Mee-sah-veev" means "from around". "Le-mish-khan" means "to the dwelling". "Korach" is a proper noun, the name Korah. "Datan" and "Aviram" are also proper nouns. [NUM.16.25] And Moses rose up and went to Dathan and Abiram, and the elders of Israel went after him. [§] Va-ya-kom Moshe va-ye-lech el-datan va-aviram va-ye-lech ach-ra-yav zik-nei Yis-ra-el. This verse describes Moses rising up and going to Dathan and Abiram. The elders of Israel followed after him. Each name is a proper noun, and the verbs indicate actions taken by Moses and the elders. 'El' is implied in the names Dathan and Abiram, but isn't directly present. [NUM.16.26] And He spoke to the congregation saying, "Turn aside, please, from over the tents of these wicked people, and do not touch anything that is theirs, lest you be swept away in all of their sin." [§] vay-da-ber el-ha-ay-da le-mor su-ru na me-al oh-alei ha-a-nash-im ha-re-sha-im ha-el-leh ve-al-tig-gu be-chal a-sher la-hem pen-ti-sa-fu be-chal cha-to-tam. This verse is a command given to the congregation. It instructs them to separate themselves from the tents of wicked people and to avoid contact with anything belonging to them, lest they be swept away by the wickedness of those people. [NUM.16.27] They came up from around the tabernacle of Korah, and Dathan and Abiram went out, standing at the entrance of their tents, and their wives and their sons and their little ones. [§] vayya'alu me'al mishkan-korech datan va'aviram misaviv vedatan va'aviram yatzu nitzavim petach oholeihem unesheihem uveneihem vetapam. This verse describes Dathan and Abiram, along with their households, emerging from their dwellings. 'Vayya'alu' means 'they went up' or 'they came up'. 'Mishkan-Korech' refers to the dwelling or tabernacle of Korah. 'Misaviv' means 'around' or 'surrounding'. 'Yatzu' means 'they went out' or 'they emerged'. 'Nitzavim' means 'standing'. 'Petach oholeihem' means 'at the entrance of their tents'. 'Unesheihem' means 'and their wives'. 'Uveneihem' means 'and their sons'. 'Vetapam' means 'and their little ones' or 'their baggage'. [NUM.16.28] And Moses said, "By this you will know that Yahveh sent me to do all these works, because it did not originate from my heart." [§] Va-yo-mer Moshe be-zot ted'un ki Yahveh sh'lachani la'asot et kol ha-ma'asim ha-eleh ki lo milibi. This verse begins with "and Moses said." It then states a way to know that Yahveh sent him to do all these works, because it did not originate from his own heart. 'Be-zot' means 'by this' or 'in this way.' 'Ted'un' is a second-person plural verb meaning 'you will know.' 'Sh'lachani' means 'sent me.' 'La'asot' means 'to do.' 'Et' is an untranslatable particle often used before a direct object. 'Kol ha-ma'asim ha-eleh' means 'all these works.' 'Ki lo milibi' means 'because it is not from my heart'. [NUM.16.29] If all of humanity should die, and a judgment of all of humanity is appointed upon them, Yahveh did not send me. [§] Im-kmoht kol-ha-adam ymutun eleh upekudat kol-ha-adam yipaked aleihem, lo Yahveh shlachani. This verse discusses a potential scenario involving the death of all people and the consequences thereof. It asserts that if everyone dies, a judgment will fall upon them, but that this judgment is not sent by Yahveh. "Im" means "if". "Kmoht" means "like, as". "Kol" means "all". "Ha-adam" means "the human". "Ymutun" means "they die". "Eleh" means "these". "Upekudat" means "and the judgment of". "Yipaked" means "will be appointed/visited". "Aleihem" means "upon them". "Lo" means "not". "Yahveh" is the personal name of God. "Shlachani" means "sent me". [NUM.16.30] And if a creation is created, Yahveh will create it, and the earth will open its mouth and swallow them and all that belongs to them, and they will descend alive to Sheol. And you will know that these people are despised by Yahveh. [§] Ve-im-be-ree-ah yiv-rah Yahveh oo-fatz-tah ha-ah-dah-mah et-pee-hah oo-val-ah oh-tam ve-et-kol-ah-sher la-hem ve-yar-doo hay-eem sheh-ol-ah vee-dah-tem kee nee-atz-zoo ha-ah-nash-eem ha-ay-leh et-Yahveh. This verse describes a scenario where the earth will open its mouth and swallow people and their possessions as a judgment from Yahveh. It begins with a conditional 'if' statement, stating that if a creation is created (likely referring to a chasm or opening), then the earth will act in this manner. The final part states that this event will demonstrate that these people are despised by Yahveh. [NUM.16.31] And it happened, as he finished speaking all these words, that the land which was under them split apart. [§] Va-yhi ke-kal-to le-da-ber et kol-ha-de-var-im ha-eleh va-ti-ba-ka ha-a-da-mah asher ta-ch-te-hem. This verse describes the earth splitting apart after a speaker finishes delivering words. 'Va-yhi' indicates a past event. 'Ke-kal-to' means 'as he finished'. 'Le-da-ber' is 'to speak'. 'Et' is a direct object marker. 'Kol-ha-de-var-im ha-eleh' means 'all these words'. 'Va-ti-ba-ka' means 'and it split'. 'Ha-a-da-mah' means 'the land'. 'Asher ta-ch-te-hem' means 'which was under them'. [NUM.16.32] And the earth opened its mouth, and it swallowed them and their houses, and all the people who belonged to Korah, and all the possessions. [§] va-tif-tah ha-ah-retz et-pee-hah va-tee-blah o-tam ve-et ba-tay-hem ve-et kol ha-ah-dam a-sher le-ko-rach ve-et kol ha-re-koosh This verse describes the earth opening its mouth and swallowing Korah and all those associated with him, along with their possessions. 'Va-tif-tah' means 'and the earth opened'. 'Ha-ah-retz' means 'the earth'. 'Et-pee-hah' means 'its mouth'. 'Va-tee-blah' means 'and it swallowed'. 'O-tam' means 'them'. 'Ve-et ba-tay-hem' means 'and their houses'. 'Ve-et kol ha-ah-dam' means 'and all the people'. 'A-sher le-ko-rach' means 'that belonged to Korah'. 'Ve-et kol ha-re-koosh' means 'and all the possessions'. [NUM.16.33] They descended, and all that belonged to the living ones, into Sheol, and the earth covered them, and they perished from within the assembly. [§] vayyrdu hem vchol asher lahem chayyim sh’olah vattchas aleihem ha’aretz vayyo’avdu mittoch ha’qahal This verse describes the descent of people and their possessions into Sheol, which is understood as the underworld or the place of the dead. The earth then covers them, and they are lost from the community. 'Hem' refers to 'they', 'vchol asher lahem' means 'all that belonged to them', 'chayyim' means 'living ones' but here implies possessions, 'sh’olah' means 'Sheol', 'vattchas' means 'and it covered', 'aleihem' means 'upon them', 'ha’aretz' means 'the earth', 'vayyo’avdu' means 'and they perished', 'mittoch' means 'from within', and 'ha’qahal' means 'the assembly'. [NUM.16.34] And all the people of Israel that were around them fled at their sound, for they said, for fear the land would swallow us. [§] vekhol yisra'el asher savivoteyhem nasu lekolam ki amru pen tibla'enu ha'aretz. This verse describes all the people of Israel fleeing at the sound of a certain event, believing the earth might swallow them. 'Vekhol' means 'and all'. 'Yisra'el' is the name 'Israel'. 'Asher savivoteyhem' means 'that are around them'. 'Nasu' means 'fled'. 'Lekolam' means 'at their sound'. 'Ki' means 'for' or 'because'. 'Amru' means 'they said'. 'Pen' means 'lest' or 'for fear that'. 'Tibla'enu' means 'swallow us'. 'Ha'aretz' means 'the land' or 'the earth'. [NUM.16.35] And fire came out from Yahveh, and consumed the two hundred and fifty men who were offering the incense. [§] ve-esh yatza-ah me-et Yahveh vato-achal et ha-chamishim u-mateyim ish makrivei ha-ketoret. This verse describes a fire proceeding from Yahveh that consumed two hundred and fifty men who were offering incense. 'Esh' means fire. 'Yatza-ah' means came out or proceeded. 'Me-et' means from. 'Vato-achal' means and consumed. 'Ha-chamishim u-mateyim' means the fifty and two hundred, or two hundred and fifty. 'Ish' means man or men. 'Makrivei' means those offering. 'Ha-ketoret' means the incense.

NUM.17

[NUM.17.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.17.2] Say to Eleazar, son of Aaron the priest, that he should remove the censers from among the burning, and scatter the fire afar, because they are holy. [§] Emor el-Eleazar ben-Aharon hakohen veyarem et-hamachtot mibein hasrefa veet-haesh zereh-ha'alah ki qadeshu. This verse instructs someone to speak to Eleazar, son of Aaron the priest. He is to remove the censers from among the burning remains and scatter the fire afar, because they are holy. [NUM.17.3] And they made the basins of the sin offerings from their persons, and made them beaten work of metal for a covering to the altar, because they offered them before Yahveh, and they were sanctified, and they will be for a sign to the children of Israel. [§] et machtot hachata'im ha'eleh benafshotam ve'asu otam rikku'ei pachim tzipui lamizbeach ki-hikrivum lifnei-Yahveh vayikdashu veyiheyu le'ot livnei Yisrael. This verse describes the making of basins for the sin offerings. The priests were to make basins from beaten metal to cover the altar. These basins, having been offered before Yahveh, would be sanctified and serve as a reminder to the Israelites. [NUM.17.4] And Eleazar the priest took the bronze basins that the leaders had offered and hammered them out as a covering for the altar. [§] Va-yik-akh El-e-a-zar ha-ko-hen et mach-tot ha-ne-choshet a-sher hik-ri-vu ha-seru-fim va-yerak-kum tzip-pooy la-miz-be-ach. This verse describes Eleazar the priest taking the bronze basins that the leaders had offered and hammering them out as a covering for the altar. Each word is quite literal: 'Va-yik-akh' means 'and he took'. 'El-e-a-zar' is the name Eleazar. 'ha-ko-hen' means 'the priest'. 'et' is a particle indicating the direct object. 'mach-tot' means 'basins'. 'ha-ne-choshet' means 'the bronze'. 'a-sher' means 'that'. 'hik-ri-vu' means 'they offered'. 'ha-seru-fim' means 'the leaders'. 'va-yerak-kum' means 'and he hammered them'. 'tzip-pooy' means 'covering'. 'la-miz-be-ach' means 'for the altar'. [NUM.17.5] A reminder for the children of Israel, that no man who is foreign, not from the seed of Aaron, should approach to offer incense before Yahveh, and that he should not be like Korah and his company, as Yahveh spoke by the hand of Moses to them. [§] zikaron libnei yisrael lema'an asher lo yikrav ish zar asher lo mizerah aharon hu lehak'tir ketoret lifnei yahveh velo yihiye kekorah veka'adato kaasher dibber yahveh beyad mosheh lo. This verse concerns a memorial or reminder for the children of Israel, ensuring that no foreign person, not of Aaron's lineage, approaches to offer incense before Yahveh, lest they meet the fate of Korah and his company, as Yahveh spoke through Moses. [NUM.17.6] And all the congregation of the children of Israel complained from the next day against Moses and against Aaron, saying, "Did you kill the people of Yahveh?" [§] va-yil-lonu kol-a-dat bnei-yisrael mi-maharat al-mosheh ve-al-aharon le-emor atem ha-mitem et-am Yahveh. This verse describes the Israelites complaining against Moses and Aaron. 'Va-yil-lonu' means 'and they complained'. 'Kol-a-dat bnei-yisrael' is 'all the congregation of the children of Israel'. 'Mi-maharat' means 'from the next day'. 'Al-mosheh ve-al-aharon' means 'against Moses and against Aaron'. 'Le-emor' means 'saying'. 'Atem ha-mitem' means 'did you kill'. 'Et-am Yahveh' means 'the people of Yahveh'. [NUM.17.7] And it came to pass, when the congregation had assembled against Moses and against Aaron, that they turned towards the tent of meeting, and behold, the cloud covered it, and the glory of Yahveh was seen. [§] Va-yhi b’hik-a-hel ha-edah al-Mosheh v’al-Aharon va-yifnu el-ohel mo’ed v’hinneh kissah-hu ha-anan va-yera k’vod Yahveh. This verse describes the gathering of the congregation against Moses and Aaron, and how they turned towards the tent of meeting. Then a cloud covered it, and the glory of Yahveh appeared. [NUM.17.8] And Moses and Aaron came to the front of the tent of meeting. [§] Va-yavo Moshe ve-Aharon el-panei ohel mo'ed. This verse describes Moses and Aaron approaching the front of the tent of meeting. 'Va-yavo' means 'and he came', referring to both Moses and Aaron. 'Moshe' is Moses. 'Ve' means 'and'. 'Aharon' is Aaron. 'El' means 'to'. 'Panei' means 'the face of' or 'the front of'. 'Ohel' means 'tent'. 'Mo'ed' means 'meeting' or 'appointment'. [NUM.17.9] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.17.10] Raise them up from within this assembly, and I will consume them as a moment, and they fell on their faces. [§] Heh-roh-moo mee-tohch hah-eh-dah hah-zoht vah-ah-khah-leh oh-tahm keh-rah-gah vah-yip-ploo al-peh-neh-hem This verse describes a command to remove people from the assembly and consume them swiftly, resulting in their falling face down. The words 'Heh-roh-moo' mean 'raise up' or 'remove'. 'Hah-eh-dah' translates to 'the assembly'. 'Vah-ah-khah-leh' means 'and I will consume'. 'Ohtahm' means 'them'. 'Keh-rah-gah' means 'as a moment' or 'swiftly'. 'Vah-yip-ploo' means 'and they fell'. 'Al-peh-neh-hem' means 'on their faces'. [NUM.17.11] And Moses said to Aaron, "Take the fire holder and place fire upon it from above the altar, and put incense, and quickly go to the congregation and make atonement for them, for wrath has come forth from before Yahveh, the plague has begun." [§] Va-yomer Moshe el-Aharon, kach et-hamachta veten aleha esh me-al hamizbeach vesim ketoret veholech meherah el-ha'eda vechaper alehem ki-yatsa haketzef milifnei Yahveh hechel hanagef. This verse describes Moses instructing Aaron to perform a ritual of atonement to stop a plague. Moses tells Aaron to take a fire holder, place fire from the altar upon it, offer incense, and quickly go to the congregation to make atonement for them, as wrath has come forth from before Yahveh and the plague has begun. [NUM.17.12] And Aaron took as Moses spoke, and ran into the midst of the congregation, and behold, the plague had begun among the people. And he offered the incense and made atonement for the people. [§] Va-yik-akh Ah-ah-ron ka-asher di-ber Mo-sheh va-ya-rotz el-toch ha-kah-hal ve-hi-neh heh-hel ha-ne-gef ba-am va-yi-ten et-ha-ktoret va-ye-kha-per al-ha-am. This verse describes Aaron acting on the instructions of Moses during a plague. Aaron runs into the midst of the congregation, and the plague has already begun among the people. He then offers the incense and makes atonement for the people. [NUM.17.13] And he stood between the dead and between the living, and the plague was stopped. [§] va-ya-ah-mod bayn ha-may-tim u-bayn ha-chai-yim va-tay-ah-tzar ha-ma-ge-fah This verse describes a standing between the dead and the living, and the stopping of a plague. 'vayyamod' means 'and he stood'. 'bayn' means 'between'. 'hametim' means 'the dead'. 'ubeyn' means 'and between'. 'hachayyim' means 'the living'. 'vateetzar' means 'and it stopped'. 'hamagefah' means 'the plague'. [NUM.17.14] And there were the dead in the plague fourteen thousand and seven hundred, besides the dead concerning the matter of Korah. [§] vayhiyu hametim bamagefah arbaah esar elef usheva me'ot milvad hametim al-devar-korach This verse describes the number of deaths resulting from a plague. 'Vayhiyu' means 'and there were'. 'Hametim' means 'the dead'. 'Bamagefah' means 'in the plague'. 'Arbaah esar elef' means 'fourteen thousand'. 'Usheva me'ot' means 'and seven hundred'. 'Milvad' means 'besides' or 'apart from'. 'Hametim' again means 'the dead'. 'Al-devar-korach' means 'concerning the matter of Korah', referencing the rebellion of Korah. [NUM.17.15] And Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped. [§] Va-ya-shav Ah-a-ron el-Mo-sheh el-peh-tah ohel mo-ed ve-ha-ma-geh-fah neh-eh-tzah-rah. This verse describes Aaron returning to Moses at the entrance of the tent of meeting, and the plague being stopped. 'Va-ya-shav' means 'and returned'. 'Ah-a-ron' is Aaron’s name. 'El-Mo-sheh' means 'to Moses'. 'El-peh-tah' means 'at the entrance'. 'Ohel mo-ed' is the 'tent of meeting'. 'Ve-ha-ma-geh-fah' means 'and the plague'. 'Neh-eh-tzah-rah' means 'was stopped'. [NUM.17.16] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.17.17] Speak to the children of Israel, and take from them a staff, a staff for the house of father from all of their leaders, twelve staffs. Write each man’s name on his staff. [§] dah-VEIR | el-buh-NEI yis-rah-EL vuh-kahch mei-ah-TAHM mah-TEH mah-TEH luh-BEIT ahv mei-ET kol-nuh-see-EI-hem luh-BEIT ah-voh-TAHM shuh-NEIM ah-SAHR mah-TOH-t ah-EESH et-shuh-MOH tee-chtoh-t al-mah-TEH-hu. This verse instructs someone to speak to the children of Israel, and to take from them staffs – one staff per house of father from each of their leaders – twelve staffs in total. Each man’s name should be written on his staff. [NUM.17.18] And you will write the name of Aaron on the staff of Levi, because it is one staff for the head of their ancestral house. [§] ve’et shem ahahron tikhtov al-mateh levi ki mateh echad l’rosh beit avotam. This verse instructs that the name of Aaron be written on the staff of Levi because it is a single staff for the head of their ancestral house. ‘Ve’et’ is a conjunction meaning ‘and’. ‘Shem’ means ‘name’. ‘Ahahron’ is ‘Aaron’. ‘Tikhtov’ means ‘you will write’. ‘Al’ means ‘on’. ‘Mateh’ means ‘staff’. ‘Levi’ is ‘Levi’. ‘Ki’ means ‘because’. ‘Echad’ means ‘one’. ‘Rosh’ means ‘head’. ‘Beit’ means ‘house’. ‘Avotam’ means ‘their fathers’ or ‘ancestral house’. [NUM.17.19] And you shall place it in the tent of meeting, before the testimony, that Yahveh will meet with you there. [§] vehi-nach-tem be-o-hel mo-ed lif-nei ha-edut asher i-va-ed la-chem sha-mah. This verse describes placing something within the tent of meeting, before the testimony, where Yahveh will meet with them. 'Vehi-nach-tem' indicates 'and you shall place'. 'Be-o-hel mo-ed' means 'in the tent of meeting'. 'Lif-nei' means 'before'. 'Ha-edut' is 'the testimony'. 'Asher' introduces a relative clause meaning 'that' or 'which'. 'I-va-ed' means 'I will meet'. 'La-chem' means 'to you'. 'Sha-mah' means 'there'. [NUM.17.20] And it will be, the man whom I choose, his staff will blossom. And I will remove from above myself the complaints of the sons of Israel, which they are filling with against you. [§] ve-ha-ya ha-ish asher ev-char bo ma-teh-hu yif-rach ve-ha-shi-ko-ti me-a-lai et telu-not be-nei yis-ra-el asher hem mal-i-nim a-lei-chem. This verse describes a situation where God will choose a man. That man’s staff will blossom, signifying God’s favor. Furthermore, God states He will remove the complaints of the Israelites which they have expressed against others. [NUM.17.21] Moses spoke to the Israelites, and they gave to him, all of their leaders, a staff for leader one, a staff for leader one, for house of fathers of them, twelve staffs, and the staff of Aaron among their staffs. [§] va-ye-da-ber mo-she el-be-nei yis-ra-el va-yit-nu ei-lav kol-ne-si-ei-hem ma-teh le-na-si ei-chad ma-teh le-na-si ei-chad le-beit a-vo-tam sh-nei-im a-sar ma-tot u-ma-teh a-ha-ron be-toch ma-to-tam This verse describes Moses speaking to the Israelites and receiving staffs from each of their leaders. Each tribe (house of fathers) provides one staff, totaling twelve staffs. Additionally, Aaron's staff is included among them. [NUM.17.22] And Moses placed the staffs before Yahveh within the tent of testimony. [§] va-yanach Moshe et-ha-matot lifnei Yahveh be-ohel ha-edut. This verse describes Moses placing the staffs before Yahveh within the tent of testimony. 'Va-yanach' means 'and he rested' or 'and he placed'. 'Moshe' is Moses. 'Et-ha-matot' means 'the staffs'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Be-ohel' means 'in the tent'. 'Ha-edut' means 'the testimony'. [NUM.17.23] And it was on the next day that Moses came to the tent of testimony, and behold, the staff of Aaron for the house of Levi had budded, and it put forth a blossom and bore almonds. [§] Va-yi-hi mi-ma-charat va-ya-vo Moshe el ohel ha-edut ve-hi-neh parach mateh Aharon le-beit Levi va-yotze parach va-yatzetz tzitz va-yigmol shkedim. This verse describes the budding of Aaron’s staff as a sign. 'Va-yi-hi' means 'and it was'. 'Mi-ma-charat' means 'on the next day'. 'Va-ya-vo' means 'and came'. 'Moshe' is the name Moses. 'El ohel ha-edut' means 'to the tent of testimony'. 'Ve-hi-neh' means 'and behold'. 'Parach' means 'budded'. 'Mateh Aharon' means 'the staff of Aaron'. 'Le-beit Levi' means 'for the house of Levi'. 'Va-yotze' means 'and came out'. 'Va-yatzetz' means 'and put forth'. 'Tzitz' means 'a blossom'. 'Va-yigmol' means 'and it bore'. 'Shkedim' means 'almonds'. [NUM.17.24] And Moses brought out all the staffs before Yahveh to all the children of Israel, and they saw and each man took his staff. [§] Va yotzei Moshe et kol ha matot milifnei Yahveh el kol benei Yisrael va yiru va yikchu ish mattehu. This verse describes Moses bringing all the staffs before Yahveh to all the children of Israel, and they saw and each took his staff. [NUM.17.25] And Yahveh said to Moses, "Return the staff of Aaron before the Testimony for safekeeping, as a sign for the rebellious people, and may their complaints cease from before me, and they shall not die." [§] va-yo-mer Yahveh el-Mosheh ha-shev et-mateh Aharon lifnei ha-edut le-mishmeret le-ot livnei-Meri utekhal telunotam me-alai ve-lo yamutu. This verse describes Yahveh speaking to Moses, instructing him to return Aaron’s staff before the Testimony as a safeguard, as a sign for the children of rebellion, and that their complaints would cease from before Yahveh and they would not die. [NUM.17.26] And Moses did as Yahveh commanded him, thus he did. [§] va-ya-as mo-sheh ka-asher tsi-vah ye-ho-vah o-toh ken a-sah. This verse describes Moses doing as Yahveh commanded him. 'Va-ya-as' means 'and he did'. 'Mosheh' is Moses. 'Ka-asher' means 'as'. 'Tsi-vah' means 'commanded'. 'Ye-ho-vah' is Yahveh. 'O-toh' means 'him'. 'Ken' means 'so' or 'thus'. 'A-sah' means 'he did'. [NUM.17.27] And the Israelites said to Moses, saying, “Indeed, we are failing, we are lost, all of us are lost.” [§] Va-yo-meru bnei yisrael el mosheh le-emor hen gavah-nu avad-nu kul-lanu avad-nu. This verse records the lament of the Israelites to Moses. "Va-yo-meru" means "and they said." "Bnei yisrael" means "sons of Israel," or "the Israelites." "El mosheh" means "to Moses." "Le-emor" means "to say." "Hen" is an interjection, often translated as "behold" or "indeed." "Gavah-nu" means "we are weak" or "we are failing." "Avad-nu" means "we are lost" or "we have perished." "Kul-lanu" means "all of us." The repetition of "avad-nu" emphasizes their desperation. [NUM.17.28] All who approach, all who approach the dwelling place of Yahveh will die. Is it that you will surely perish? [§] kol ha-karev | ha-karev el-mishkan Yahveh yamut ha-im tamnu ligvoa. This verse details a prohibition regarding approaching the dwelling place of Yahveh. 'Kol' means 'all' or 'every'. 'Ha-karev' means 'the one who approaches' and is repeated for emphasis. 'Mishkan' means 'dwelling place' or 'tabernacle'. 'Yahveh' is the proper name of God. 'Yamut' means 'will die'. 'Ha-im' is a question marker, meaning 'is it?' or 'do?'. 'Tamnu' is a verb meaning 'you will fill' or 'you will surely'. 'Ligvoa' means 'to perish' or 'to die'. The sentence is essentially asking if people will surely perish if they approach.

NUM.18

[NUM.18.1] And Yahveh said to Aaron, "You, and your sons, and your father’s house with you, shall bear the sin of the sanctuary. And you, and your sons with you, shall bear the sin of your priesthood." [§] Va-yo-mer Yahveh el-ah-aron at-tah u-van-ey-cha u-beit-avi-cha it-tah tisa-u et-avon ha-mik-dash ve-atah u-van-ey-cha it-tah tisa-u et-avon ke-hu-nat-chem. This verse details Yahveh speaking to Aaron regarding the responsibility for the sin offerings related to the sanctuary and the priesthood. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El-ah-aron' means 'to Aaron'. 'At-tah' means 'you'. 'U-ban-ey-cha' means 'and your sons'. 'U-beit-avi-cha' means 'and your father’s house'. 'It-tah' means 'with you'. 'Tisa-u' means 'you shall bear'. 'Et-avon' means 'the sin/iniquity'. 'Ha-mik-dash' means 'the sanctuary'. 'Ke-hu-nat-chem' means 'of your priesthood'. [NUM.18.2] And also bring near with you your brother, the tribe of Levi, the tribe of your father, and let them accompany you and serve you, and you and your sons with you, before the tent of the testimony. [§] ve-gam et-achecha mateh Levi shevet avicha ha-krev itach ve-yilavu alaycha vi-yshar-tucha ve-ata u-banecha itach lifnei ohel ha-edut. This verse concerns the Levites and their role alongside the speaker. 've-gam' means 'and also'. 'et' is a grammatical particle. 'achecha' means 'your brother'. 'mateh Levi' means 'the tribe of Levi'. 'shevet avicha' means 'the tribe of your father'. 'ha-krev itach' means 'bring near with you'. 've-yilavu alaycha' means 'and they will accompany you'. 'vi-yshar-tucha' means 'and they will serve you'. 've-ata u-banecha itach' means 'and you and your sons with you'. 'lifnei ohel ha-edut' means 'before the tent of the testimony'. [NUM.18.3] And they shall keep your watch and the watch of all the tent. But to the vessels of holiness and to the altar, they shall not draw near, and they shall not die, neither they nor you. [§] veshamru mishmartcha umishmeret kol-ha'ohel ach el-klei ha-kodesh ve'el-ha-mizbeach lo yikrabu velo-yamutu gam-hem gam-atem. This verse describes instructions regarding who is allowed to approach the Tabernacle and its furnishings. 'Mishmartcha' refers to 'your guard duty' or 'your watch'. 'Ha'ohel' means 'the tent' or 'the Tabernacle'. 'Klei ha-kodesh' means 'the vessels of holiness' or 'the holy objects'. 'Ha-mizbeach' means 'the altar'. The verse outlines who can perform certain duties and warns against approaching the holy objects or the altar, to avoid death. It seems to be addressed to those responsible for guarding the Tabernacle. [NUM.18.4] And they will be associated with you, and they will guard the guarding of the Tent of Meeting for all the work of the Tent, and a foreigner will not approach to you. [§] ve-nil-vu a-lei-kha ve-sham-ru et mish-me-ret o-hel mo-ed le-khol a-vo-dat ha-o-hel ve-zar lo-yik-rav a-lei-khem. This verse details instructions regarding those who are to be associated with the Tent of Meeting and their duties, as well as a prohibition against foreigners approaching. 'Nilvu' means 'they will go with you' or 'they will be associated with you'. 'Shamru' means 'they will guard'. 'Mishmeret' means 'the guarding' or 'the keeping'. 'Ohel moed' is 'the Tent of Meeting'. 'Avo-dat ha-ohel' is 'the work of the Tent'. 'Zar' means 'a foreigner'. 'Yikrav' means 'will approach'. 'Aleikhem' means 'to you'. [NUM.18.5] And you shall keep the keeping of the holy place and the keeping of the altar, and there shall be no more wrath upon the children of Israel. [§] u-sh'mar-tem et mish-mer-et ha-ko-desh v'et mish-mer-et ha-miz-be-ach v'lo yi-h'yeh od ketzef al-b'nei yis-ra-el. This verse instructs to keep the charge of the sanctuary and the charge of the altar, and there will be no more wrath upon the children of Israel. 'Sh'martem' is a command form, meaning 'you shall keep'. 'Mishmeret' means 'charge' or 'keeping'. 'Ha-kodesh' refers to 'the holy thing' or 'the sanctuary'. 'Ha-mizbe'ach' refers to 'the altar'. 'Ketzef' means 'wrath' or 'anger'. 'B'nei Yisrael' means 'children of Israel'. [NUM.18.6] And I have taken your brothers, the Levites, from among the sons of Israel for you, as a gift given to Yahveh, to perform the service of the tent of meeting. [§] va-a-nee hee-neh la-kah-tee et a-chee-chem ha-lee-veem mee-tokh benee yis-ra-el la-chem ma-tah-nah ne-tu-neem la-yahveh la-ah-vod et avo-dat oh-hel mo-ed. This verse describes the selection of the Levites from among the Israelites. 'I' (speaking is likely Aaron or Moses) have taken your brothers, the Levites, from among the sons of Israel as a gift given to Yahveh, to perform the service of the tent of meeting. [NUM.18.7] And you and your sons with you shall guard your priesthood for all matters of the altar and for the inner sanctuary, and you shall perform service. A gift I give your priesthood, and the stranger who approaches shall be put to death. [§] ve'atah uvaneycha itcha tishmeru et kohanatechem lechol devar hamizbeach ulemibeit lafarochet va'avadtem avodat matanah eten et kohanatechem vehazar hakarev yumat. This verse outlines the responsibilities and consequences related to the priesthood. It specifies that you and your sons will maintain the priesthood for all matters of the altar and the inner sanctuary. The priesthood is presented as a gift and service, and the consequence for an outsider approaching is death. The verse addresses someone directly ('you') and their descendants ('your sons'). [NUM.18.8] And Yahveh spoke to Aaron, and I have surely given to you the guardianship of the offerings of my sacred things, to all the holy things of the children of Israel, I have given them to you for anointing, and to your sons as a perpetual statute. [§] va-ye-da-ber Yahveh el-ah-a-ron va-a-nee hi-neh na-ta-tee le-cha et mish-me-ret te-ru-mo-tai le-chol ka-do-shei ben-ei yis-ra-el le-cha ne-ta-tim le-mash-chah u-le-va-ne-cha le-chak o-lam. This verse recounts Yahveh speaking to Aaron. Yahveh states that He has given Aaron the guardianship of the offerings of the sacred things of the children of Israel, giving them to him for anointing and to his sons as a perpetual statute. [NUM.18.9] This will be yours as a sanctuary of the most holy things, from the fire. All of their sacrifices, for every grain offering, and for every sin, and for every guilt offering, which they return to Yahveh, are most holy for you, and for your sons. [§] zeh yihyeh lekha mikodesh hakodashim min-ha'esh kol-korbanam lechol-minchatam ulechol-chatatam ulechol-ashamam asher yashibu li kodesh kadoshim lecha hu ulevanecha This verse details what is to be considered most holy. It states that certain offerings brought as sacrifices, whether whole burnt offerings, grain offerings, sin offerings, or guilt offerings, and all that is restored to Yahveh, are to be considered exceedingly holy for the people and their descendants. The verse speaks of dedicating everything offered to Yahveh as extremely holy. [NUM.18.10] You shall eat it in the holiness of the holy of holies. Every male shall eat it; holy shall it be to you. [§] bə·qō·ḏeš haq·qō·ḏā·šîm tō·ḵă·le·nū kōl-zā·ḵār yō·ḵal ʾō·tō qō·ḏeš yih·yeh-lāḵ. This verse discusses the eating of a sacrifice. "bə·qō·ḏeš" means 'in holiness'. "haq·qō·ḏā·šîm" means 'the holy of holies'. "tō·ḵă·le·nū" means 'you shall eat it'. "kōl-zā·ḵār" means 'every male'. "yō·ḵal ʾō·tō" means 'shall eat it'. "qō·ḏeš yih·yeh-lāḵ" means 'holy shall it be to you'. [NUM.18.11] And this is to you, the heave offering of their gifts, for all the wave offerings of the children of Israel. To you I have given them, and to your sons, and to your daughters, with you, for a statute forever. Every pure person in your house shall eat it. [§] ve-zeh-leh-chah ter-oo-maht mat-tan-am le-chol-teh-noo-fot benee yis-ra-el le-chah net-at-teem oo-leh-van-eh-chah oo-leev-not-eh-chah it-chah le-chak-o-lam kol-tah-hor beh-beit-chah yo-achal o-toh. This verse details the priestly dues offered to the priests (the Levites). It establishes who receives the offerings and for how long. 'Ve-zeh' means 'and this'. 'Terumah' refers to the heave offering. 'Mat-tan-am' means 'their gift'. 'Teh-noo-fot' are wave offerings. 'Benee yis-ra-el' is the children of Israel. 'Net-at-teem' means 'I have given to you'. 'Leh-van-eh-chah' refers to your sons. 'Leev-not-eh-chah' refers to your daughters. 'It-chah' means 'with you'. 'Le-chak-o-lam' means 'for a statute forever'. 'Kol-tah-hor' means 'every pure person'. 'Beh-beit-chah' means 'in your house'. 'Yo-achal o-toh' means 'shall eat it'. [NUM.18.12] All the best of the wine, and all the best of the new wine and the grain, their firstfruits that they give to Yahveh, to you I have given. [§] kol khelev yitzhar vekol khelev tirosh vedagan reishitam asher yitnu layahveh lekha natatim. This verse discusses the firstfruits offered to Yahveh. "Kol" means "all". "Khelev" refers to the "fat" or "best" portion, here used figuratively for the best of the harvest. "Yitzhar" is "wine". "Tirosh" also means "new wine". "Dagan" means "grain". "Reishitam" is "firstfruits". "Asher" means "that" or "which". "Yitnu" means "they give". "Layahveh" means "to Yahveh". "Lekha" means "to you". "Natatim" means "I have given". [NUM.18.13] The firstfruits of all that is in their land, which they bring to Yahveh, will be yours. All that is pure in your house will consume it. [§] bik-koo-ray khol-ah-sher be-ar-tzam ah-sher ya-vee-oo la-Yahveh le-khah yih-yeh khol-tah-hor be-bayt-khah yo-khle-nu. This verse discusses firstfruits offered to Yahveh. "Bikkurei" refers to firstfruits. "Khol-asher" means "all that". "Be-artzam" means "in their land". "Yavee-oo" means "they bring". "La-Yahveh" means "to Yahveh". "Le-khah" means "to you". "Yih-yeh" means "will be". "Khol-tah-hor" means "all that is pure". "Be-bayt-khah" means "in your house". "Yokhle-nu" means "they will eat". [NUM.18.14] All that is devoted in Israel will be to Yahveh. [§] kal-kherem be-yisrael le-kha yihyeh This verse discusses the concept of 'kherem,' often translated as 'devotion' or 'ban.' It refers to things set apart for Yahveh, often involving complete destruction or dedication. 'be-yisrael' means 'in Israel.' 'le-kha' means 'to you.' 'yihyeh' means 'will be.' Therefore, the verse states that all that is 'kherem' within Israel will belong to Yahveh. [NUM.18.15] All firstborn from every womb of all flesh that they offer to Yahveh, both in humankind and in animals, will be yours. However, you will redeem the firstborn of humankind and you will redeem the firstborn of the unclean animal. [§] kol-peter rechem le-kol-basar asher yakrivu la-Yahveh ba-adam u-va-behemah yiheyeh-lakh akh padoh tifdeh et bekhor ha-adam ve-et bekhor ha-behemah ha-tme’ah tifdeh. This verse details the law of the firstborn. 'Kol' means 'all,' 'peter' means 'firstfruit' or 'firstborn,' 'rechem' means 'womb,' 'basar' means 'flesh' (referring to living creatures), 'yakrivu' means 'they will offer,' 'la-Yahveh' means 'to Yahveh,' 'ba-adam' means 'in humankind,' 'u-va-behemah' means 'and in animals,' 'yiheyeh-lakh' means 'will be yours,' 'akh' means 'but,' 'padoh' means 'redemption,' 'tifdeh' means 'you will redeem,' 'bekhor' means 'firstborn,' 'ha-adam' means 'humankind,' 'ha-behemah' means 'the animal,' and 'ha-tme’ah' means 'the unclean.' The verse specifies that all firstborn of creatures offered to Yahveh belong to Yahveh, but can be redeemed through a price. [NUM.18.16] And his redemption from a son of a month you shall redeem by your valuation in silver, five shekels in the shekel of the holy place, twenty gerah it is. [§] oo-fə-doo-yah-voh mee-ben-kho-desh teef-deh beh-er-kah-kah ke-sef kha-me-shet shə-qa-leem beh-shə-qel ha-ko-desh ehs-reem geh-rah-hoo. This verse concerns the redemption of a firstborn son. It details the monetary value required for that redemption. 'Pəduyav' refers to his redemption. 'Ben-chodesh' means 'son of a month', referring to a newborn. 'Erkah' represents valuation or assessment. 'Kəsef' means silver. 'Shəqalim' is plural for 'shekel', a unit of weight and currency. 'Ha-kodesh' means 'the holy'. 'Gerah' is a smaller unit of weight. The verse essentially states the value in shekels of the holy weight and then translates that to the number of gerah. [NUM.18.17] However, the firstborn of a bull, or the firstborn of a sheep, or the firstborn of a goat, you shall not redeem. They are holy. You shall sprinkle their blood on the altar and burn their fat as a burnt offering, a pleasing aroma to Yahveh. [§] akh bekhor-shor o bekhor keshev o bekhor ez lo tifdeh kodesh hem et-damam tizrok al-hamizbeach ve'et-helbam taktir isheh lereyach nichoch la-Yahveh. This verse discusses the laws regarding firstborn animals. It states that the firstborn of a bull, sheep, or goat cannot be redeemed (i.e., bought back). Instead, their blood must be sprinkled on the altar, and their fat must be burned as a pleasing aroma to Yahveh. ‘Bekhor’ means ‘firstborn’ and refers to the animal born first from a mother animal. ‘Tifdeh’ means ‘you shall redeem’. ‘Kodesh’ means ‘holy’ or ‘set apart’. ‘Damam’ means ‘their blood’ and ‘helbam’ means ‘their fat.’ ‘Takhtir’ means ‘you shall burn’. ‘Nichoch’ means ‘pleasing’ or ‘restful’. [NUM.18.18] And their flesh will be yours, like the appearance of the wave offering, and the shoulder of the right side will be yours. [§] uv'saram yihyeh-lahk; kachaze hat'nufah u'kshok hayamin l'kha yihyeh. This verse describes a portion of a sacrifice being given to someone. 'uv'saram' means 'and their flesh'. 'yihyeh-lahk' means 'will be yours'. 'kachaze hat'nufah' means 'like the appearance of the wave offering'. 'u'kshok hayamin' means 'and the shoulder of the right side'. 'l'kha yihyeh' means 'will be yours'. [NUM.18.19] All consecrated contributions that the children of Israel lift up to Yahveh, I have given to you, and to your sons, and to your daughters with you, as a statute forever. It is a covenant of salt forever before Yahveh, to you and to your offspring with you. [§] kol terumot hakodashim asher yarimu bnei yisrael layahveh natatti lecha ulvanecha ulivnoteycha itcha lechak olam brit melach olam hi lifnei yahveh lecha ulzara'acha itach. This verse discusses the consecrated contributions made by the Israelites to Yahveh. It states that these contributions are given to the recipient (likely a priest) and to their descendants, as a perpetual statute and a covenant of salt, forever before Yahveh, for the recipient and their offspring. [NUM.18.20] And Yahveh said to Aaron, "In their land you will not inherit, and a portion will not be yours within them. I am your portion and your inheritance within the children of Israel." [§] vayomer Yahveh el-Aaron be’artsam lo tinchal vechelek lo-yihyeh lecha betocham ani chelkcha venachalatcha betoch benei Yisrael. This verse contains several names for God. "Yahveh" is the proper name of God. "Aaron" is a proper noun, the name of a person. "Artsam" means 'in their land'. "Tinchal" means 'you will inherit'. "Chelek" means 'portion'. "Betocham" means 'within them'. "Benei Yisrael" means 'the children of Israel'. The verse is a statement made by Yahveh to Aaron regarding inheritance. [NUM.18.21] And to the sons of Levi, behold, I have given all the tithe in Israel as an inheritance, in place of their service that they serve the service of the tent of meeting. [§] v’liv’nei levi hineh natati kol-ma’aser b’yisrael l’nachalah chelef avodatam asher hem ovdim et avodat ohel mo’ed. This verse concerns the Levites and their inheritance. ‘B’nei levi’ means ‘sons of Levi’ or ‘the Levites.’ ‘Hineh’ is ‘behold’ or ‘here.’ ‘Natati’ means ‘I have given.’ ‘Kol-ma’aser’ means ‘all the tithe.’ ‘B’yisrael’ means ‘in Israel.’ ‘L’nachalah’ means ‘as an inheritance.’ ‘Chelef’ means ‘instead of’ or ‘in exchange for.’ ‘Avodatam’ means ‘their work’ or ‘their service.’ ‘Asher’ means ‘that’ or ‘which.’ ‘Hem ovdim’ means ‘they serve.’ ‘Et avodat ohel mo’ed’ means ‘the service of the tent of meeting.’ [NUM.18.22] And the sons of Israel will not approach still to the Tent of Meeting to bear sin to die. [§] Velo yikrevu od bnei Yisrael el ohel moed lasot chet lamut. This verse describes a consequence for approaching the Tent of Meeting to bear sin, resulting in death. 'Velo' means 'and not'. 'Yikrevu' means 'they will approach'. 'Od' means 'still' or 'again'. 'Bnei Yisrael' means 'sons of Israel'. 'El' means 'to'. 'Ohel moed' means 'tent of meeting'. 'Lasot' means 'to bear' or 'to carry'. 'Chet' means 'sin'. 'Lamut' means 'to die'. [NUM.18.23] And the Levite will perform the service of the tent of meeting, and they will bear their own iniquity. This is a statute forever for your generations, and among the children of Israel, they shall not inherit an inheritance. [§] veavad halevi hu et avodat ohel moed vehem yiseu avonam chukkat olam ledoroteichem ubitoch benei yisrael lo yinhalu nachalah This verse discusses the Levites and their role in Israel. 'Veavad halevi hu' means 'and the Levite will serve'. 'Et avodat ohel moed' means 'the service of the tent of meeting'. 'Vehem yiseu avonam' means 'and they will bear their iniquity'. 'Chukkat olam ledoroteichem' means 'a statute forever for your generations'. 'Ubetoch benei yisrael' means 'and among the children of Israel'. 'Lo yinhalu nachalah' means 'they shall not inherit an inheritance'. [NUM.18.24] For the tithe of the Israelites, which they raise to Yahveh as a contribution, I have given to the Levites as an inheritance. Therefore, I have said to them among the Israelites, they will not inherit an inheritance. [§] ki et-ma'asar benei-yisrael asher yarimu layahveh terumah natati laleviyim lenachalah al-ken amarti lahem betoch benei yisrael lo yinchalu nachalah. This verse discusses the tithe of the Israelites which was given to the Levites as an inheritance. 'Ki' means 'for' or 'because'. 'Et' is a grammatical particle. 'Ma'asar' means 'tithe'. 'Benei-yisrael' means 'sons of Israel' or 'Israelites'. 'Asher' means 'which'. 'Yarimu' means 'they raise' or 'they lift up'. 'Layahveh' means 'to Yahveh'. 'Terumah' means 'contribution' or 'offering'. 'Natati' means 'I have given'. 'Laleviyim' means 'to the Levites'. 'Lenachalah' means 'as an inheritance'. 'Al-ken' means 'therefore'. 'Amarti' means 'I have said'. 'Betoch' means 'within' or 'among'. 'Lo yinchalu' means 'they will not inherit'. [NUM.18.25] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.18.26] And to the Levites you will speak, and you will say to them, “Because you will take from the children of Israel the tenth which I have given to you from them as your inheritance, you shall lift up from it a contribution to Yahveh, a tenth of the tenth.” [§] ve-el-ha-levi-yim te-da-ber ve-a-mar-ta a-lei-hem ki-ti-ke-chu mei-et benei-yisrael et-ha-ma-aseh 10 asher natati lakhem mei-itam be-nachalatechem va-ha-reimtem mi-meno terumat Yahveh ma-aseh 10 min-ha-ma-aseh. This verse instructs speaking to the Levites. It concerns receiving the tenth part, or tithe, from the people of Israel, which God has given to them as an inheritance. From this tenth, they are to lift up a contribution to Yahveh, a tenth of the tenth. [NUM.18.27] And your contribution will be reckoned to you as grain from the threshing floor, and as fullness from the winepress. [§] ve-nech-shav la-chem ter-u-mat-chem ka-da-gan min-ha-go-ren ve-ka-mel-eh min-ha-ya-kev. This verse concerns the priestly dues, or tithes. It establishes a comparison to understand how these tithes are considered. 've' means 'and'. 'nech-shav' means 'it will be reckoned'. 'la-chem' means 'to you'. 'ter-u-mat-chem' means 'your contribution/tithe'. 'ka-da-gan' means 'like the grain'. 'min-ha-go-ren' means 'from the threshing floor'. 've-ka-mel-eh' means 'and like fullness'. 'min-ha-ya-kev' means 'from the winepress'. The verse is essentially saying the tithes will be reckoned to you as grain from the threshing floor, and fullness from the winepress. [NUM.18.28] Thus, you also shall lift up the contribution to Yahveh from all of your tithes that you take from the sons of Israel, and you shall give from it the contribution to Yahveh to Aaron the priest. [§] ken tarimu gam-atem terumat Yahveh mikol ma'asroteichem asher tikchu me'et bnei Yisrael unetatem mimenu et-terumat Yahveh le-Aaron hakohen. This verse details the giving of tithes to Aaron the priest. "ken" means "thus" or "so". "tarimu" means "you lift up" or "you raise". "gam-atem" means "also you". "terumat Yahveh" means "the lifting of Yahveh" or "the contribution to Yahveh". "mikol ma'asroteichem" means "from all of your tithes". "asher tikchu" means "that you take". "me'et bnei Yisrael" means "from the sons of Israel". "unetatem mimenu" means "and you shall give from it". "et-terumat Yahveh" means "the lifting of Yahveh" or "the contribution to Yahveh". "le-Aaron hakohen" means "to Aaron the priest". [NUM.18.29] From all of your gifts, you shall lift up all the offering of Yahveh from all its fat, its holy portion from it. [§] mikol matnoteikhem tarimu et kol terumat Yahveh mikal helbo et mikdasho mimenu. This verse details the lifting up of offerings to Yahveh. 'Mikol' means 'from all'. 'Matnoteikhem' means 'your gifts'. 'Tarimu' means 'you shall lift up'. 'Et' is an indefinite article. 'Kol' means 'all'. 'Terumat' means 'the offering of'. 'Yahveh' is the proper name of God. 'Mikal' again means 'from all'. 'Helbo' means 'its fat'. 'Mikdasho' means 'its holy portion'. 'Mimenu' means 'from it'. [NUM.18.30] And you shall say to them, ‘When you lift up the best of your produce from it, it shall be counted for the Levites as a harvest from a threshing floor and a harvest from a winepress.’ [§] ve’amarta’ alehem baharimchem et-chelbo mimenu venechshav lalviyim kitvuat goren vekitvuat yakev. This verse details how the priests (Levites) are to be provided for. When the people lift up the best portion (chelbo) of their produce, it is to be counted for the Levites as a harvest from a threshing floor (goren) and a harvest from a winepress (yakev). Essentially, it’s treated as a regular agricultural yield allotted to them. [NUM.18.31] And you will eat it in every place, you and your house, for it is a reward to you, a payment for your service in the tent of meeting. [§] va’akhalteem oto bekal-maqom atem uveitkhem ki-sakhar hu lakhem chelev avodatkhem be’ohel mo’ed. This verse describes the eating of a provision in any place, both by individuals and their households, as a reward for their service in the tent of meeting. The words used for 'Gods' or 'God' are absent from this verse, focusing on provision as a payment. [NUM.18.32] And you shall not bear sin upon it in lifting them, its fat from it, and you shall not profane the holy things of the children of Israel, and you shall not die. [§] v'lo tisa'u 'alav chet baharimchem et chelvavo mimenu v'et qadshei bnei yisrael lo techal'lu v'lo tamutu. This verse details instructions regarding offerings. "v'lo tisa'u" means "and you shall not bear". "'alav" means "upon it". "chet" means "sin". "baharimchem" means "in lifting them". "et chelvavo mimenu" means "its fat from it". "v'et qadshei bnei yisrael" means "and the holy things of the children of Israel". "lo techal'lu" means "you shall not profane". "v'lo tamutu" means "and you shall not die".

NUM.19

[NUM.19.1] And Yahveh spoke to Moses and to Aaron, saying. [§] Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor. This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'. [NUM.19.2] This is the statute of the Law that Yahveh commanded, saying, "Speak to the children of Israel, and let them bring to you a red cow, complete and without blemish, upon which a yoke has not come." [§] zoht khukkat hattorah asher tsivah YHVH leemor daber el benei Yisrael veyikhu eleikha parah adumah temimah asher ein bah mum asher lo alah aleiha ol. This verse introduces the statute of the Law that Yahveh commanded to be spoken. It instructs the children of Israel to bring a red cow, which must be without defect and never have borne a yoke. [NUM.19.3] And you shall give it to Eleazar the priest, and he shall take it outside the camp, and slaughter it before his face. [§] oo-net-tem oh-tah el-el-ah-zar ha-ko-hen veh-ho-tzee oh-tah el-mee-choo-tz la-mah-chan-eh veh-shah-hat oh-tah le-fah-nav. This verse describes the procedure for a sin offering, specifically what happens with the animal after it has been sacrificed. 'Otah' refers to 'it,' meaning the sin offering animal. 'El-Eleazar' means 'to Eleazar.' 'Ha-kohen' means 'the priest.' 'Mee-choo-tz la-mah-chan-eh' means 'outside the camp.' 'Le-fah-nav' means 'before his face.' [NUM.19.4] And Eleazar the priest shall take from its blood with his finger, and he shall sprinkle toward the face of the tent of meeting from its blood seven times. [§] ve-la-kach El-a-zar ha-ko-hen mi-da-mah-v be-etz-bah-oh ve-hiz-zah el-no-chach pe-nei oh-hel-mo-ed mi-da-mah-v she-vah pe-ah-mim. This verse describes the priest Eleazar taking some of the blood and sprinkling it seven times before the tent of meeting. Let’s break down the names. “El” means “God”. “Eleazar” is a compound name meaning “My God has helped”. “Kohen” means “priest”. “Oh” is often used as a possessive pronoun meaning “my” or “his”. “Adonai” in this context is used as a polite way to refer to ‘the Gods’. [NUM.19.5] And he will burn the heifer before his eyes, its skin and its flesh and its blood upon its spreading, he will burn. [§] veh-sah-ruf et-hah-pah-rah le-ay-nav, et-oh-rah-hah ve-et-beh-sah-rah-hah ve-et-dah-mah-hah al-pir-shah-hah yis-rof. This verse describes the burning of a heifer as part of a purification ritual. 'Veh' means 'and', 'saruf' means 'to burn', 'et' is a direct object marker, 'hah-parah' is 'the heifer', 'le-ayinav' is 'before his eyes' (or for his viewing), 'et-orah-hah' is 'its skin', 'et-besarah-hah' is 'its flesh', 'et-damah-hah' is 'its blood', 'al-pirshah-hah' is 'upon its spreading' (referring to the ashes), and 'yisrof' means 'he will burn'. [NUM.19.6] And the priest will take cedar wood and hyssop and a scarlet worm and cast them into the burning of the red heifer. [§] ve-la-kach ha-ko-hen etz er-ez ve-e-zohv oo-shni to-la-at ve-hish-lich el-toch ser-fat ha-pa-rah This verse describes the ritual purification process involving a red heifer. A priest takes a cedar wood, hyssop, and a scarlet worm, and casts them into the burning of the red heifer. 'Etz' refers to wood or tree, 'erez' specifies cedar, 'ezo'v' is hyssop, 'shni' is scarlet (referring to the worm), 'tolat' is worm, and 'serafat' is the burning or the ashes of the burnt offering. [NUM.19.7] And the priest shall wash his garments and bathe his flesh in water, and after that he shall come to the camp, and the priest shall be unclean until the evening. [§] vekibes begadav hakohen verachatz besaro bamayim ve'achar yavo el-hamachane vetameh hakohen ad-ha'arev. This verse describes the ritual purification a priest must undergo after contact with a dead body. 'Vekibes' means 'and he shall wash'. 'Begadav' means 'his garments'. 'Hakohen' means 'the priest'. 'Verachatz' means 'and he shall bathe'. 'Besaro' means 'his flesh'. 'Bamayim' means 'in the water'. 'Ve'achar' means 'and after'. 'Yavo' means 'he shall come'. 'El-hamachane' means 'to the camp'. 'Vetameh' means 'and the priest shall be unclean'. 'Ad-ha'arev' means 'until the evening'. [NUM.19.8] And the one who burns it will wash his garments in water, and he will wash his flesh in water, and will be unclean until evening. [§] ve-ha-so-ref o-tah ye-ka-bes be-ga-dav be-ma-yim ve-ra-chatz be-sa-ro be-ma-yim ve-ta-mei ad-ha-a-rev. This verse describes the ritual cleansing required after touching a corpse. 'ha-so-ref' refers to the one who burns it, typically with funerary pyre. 'ye-ka-bes' means to wash, referring to clothing. 'be-ga-dav' means in his garments. 'be-ma-yim' means in water. 've-ra-chatz' means and to wash, referring to the flesh. 'be-sa-ro' means in his flesh. 've-ta-mei' means and is unclean. 'ad-ha-a-rev' means until evening. [NUM.19.9] And a pure person shall gather the ashes of the heifer and place them outside the camp in a pure place. And it shall be for the congregation of the children of Israel for safekeeping for the water of purification; it is a purification from sin. [§] ve-asaf | ish tahor et efer ha-parah ve-hinich mikhutz la-machaneh be-makom tahor ve-hayetah la-adat benei-yisra'el le-mishmeret le-mei niddah chatata hi. This verse describes the gathering of the ashes of a red heifer and their use for purification water. 'Asaf' means to gather or collect. 'Ish' means a man, but in this context it refers to a person designated for the task. 'Tahor' means clean or pure. 'Efer' means ashes. 'Ha-parah' means the heifer. 'Hinich' means to place or set. 'Mikhutz la-machaneh' means outside the camp. 'Be-makom tahor' means in a clean place. 'Hayetah' means it will be. 'La-adat benei-yisra'el' means for the congregation of the children of Israel. 'Le-mishmeret' means for safekeeping or preservation. 'Le-mei niddah' means for the water of purification. 'Chatata' means a sin offering or purification. 'Hi' means it. [NUM.19.10] And the one gathering the ashes of the heifer must wash his garments and be impure until evening. And this shall be for the children of Israel and for the stranger residing within them as a statute forever. [§] ve-kibes ha-osef et-efer ha-parah et-begadav vetamei ad-ha'arev ve-hayetah livnei yisrael ulager hager betocham lechukat olam. This verse details the ritual purification process involving the ashes of a red heifer. 'Kibes' refers to someone who gathers, 'osef' is gathering, 'efer' is ashes, 'parah' is a heifer, 'begadav' are his garments, 'tamei' means impure, 'ha'arev' means evening, 'livnei yisrael' means for the children of Israel, 'ager' is a stranger, 'gager' means residing, 'betocham' is within them, 'lechukat olam' means a statute forever. [NUM.19.11] The one who touches death, to every soul of man, and is unclean for seven days. [§] han-no-ge-ah be-met le-kol-ne-fesh a-dam ve-ta-meh shiv-at ya-mim. This verse describes ritual impurity contracted by touching a dead body. "han-no-ge-ah" means "the touching one". "be-met" means "in/with death". "le-kol-ne-fesh a-dam" means "to every soul of man". "ve-ta-meh" means "and unclean". "shiv-at ya-mim" means "seven days". [NUM.19.12] He will atone for it on the third day and will be purified on the seventh day. And if he does not atone for it on the third day and on the seventh day, he will not be purified. [§] hu yit-cha-ta-vo bo bay-yom ha-shlishi u-bay-yom ha-shvi-i yit-har ve-im lo yit-cha-ta bo bay-yom ha-shlishi u-bay-yom ha-shvi-i lo yit-har This verse describes a ritual purification process. 'Hu' means 'he'. 'Yit-cha-ta-vo' is a verb meaning 'will atone' or 'will make amends' and refers to a sacrifice being made for him. 'Bay-yom' means 'on the day'. 'Ha-shlishi' means 'the third'. 'Ha-shvi-i' means 'the seventh'. 'Yit-har' means 'will be purified'. 'Ve-im lo' means 'and if not'. The verse outlines that purification will occur on the third and seventh days, but if the atonement ritual isn't performed on those days, purification will not happen. [NUM.19.13] Everyone who touches a dead body, a person who dies, and does not cleanse the dwelling of Yahveh is impure, and that soul will be cut off from Israel, because the waters of purification were not sprinkled upon him. He will remain impure, his impurity is within him. [§] kol-hanoge'a be-met benefesh ha'adam asher yamut v'lo yitchata' et-mishkan Yahveh time'a v'nichreta hanefesh hahi mi'yisrael ki mei niddah lo-zorak alav tame' yihyeh od tum'ato bo. This verse details ritual impurity related to contact with a corpse. 'Kol' means 'all' or 'every.' 'Hanoge'a' means 'the one touching.' 'Be-met' means 'with a dead body.' 'Benefesh ha'adam' means 'of the soul of the person.' 'Asher yamut' means 'who dies.' 'V'lo yitchata' et-mishkan Yahveh' means 'and does not cleanse the dwelling of Yahveh.' 'Time'a' means 'is impure.' 'V'nichreta hanefesh hahi mi'yisrael' means 'and that soul will be cut off from Israel.' 'Ki mei niddah lo-zorak alav' means 'because the waters of purification were not sprinkled upon him.' 'Tame' yihyeh od tum'ato bo' means 'impure he will remain, his impurity is in him.' [NUM.19.14] This is the law: when a man dies in a tent, all who come to the tent and all who are in the tent will be unclean for seven days. [§] zot hatoreh adam ki yamut be'ohel kol haba el ha'ohel vekol asher ba'ohel yitma shiv'at yamim. This verse describes ritual impurity following a death within a tent. "Zot" means 'this'. "Hatoreh" means 'the law'. "Adam" means 'man'. "Ki" means 'for', 'because', or 'when'. "Yamut" means 'he dies'. "Be'ohel" means 'in the tent'. "Kol" means 'all'. "Haba" means 'the one coming'. "El" means 'to'. "Ha'ohel" means 'the tent'. "Asher" means 'that which'. "Yitma" means 'he will be unclean'. "Shiv'at" means 'seven'. "Yamim" means 'days'. [NUM.19.15] And every vessel that is open, upon which there is no twisted thread attached, is unclean. [§] vekhol klee patuakh asher ein tsamid patil alav tamei hu. This verse discusses ritual impurity relating to fabrics and coverings. 'Klee' refers to a vessel or covering. 'Patuakh' means open or uncovered. 'Tsamid' means a twisted thread or fringe. 'Patil' refers to a thread of hyacinth dye, used for purification rituals. 'Tamei' means unclean or impure. 'Hu' means 'it' or 'he'. [NUM.19.16] And all that touches on the face of the field, in the open country with a sword, or with death, or with the bone of a human, or with a grave, will be impure for seven days. [§] vekhol asher yiga al-pnei hasadeh bahalal-herev o bemet o beetzem adam o bekaber yitma shiv'at yamim. This verse details ritual impurity related to contact with corpses or things associated with death in a field. "Vekhol" means 'and all'. "Asher" means 'that'. "Yiga" means 'will touch'. "Al-pnei" means 'on the face of'. "Hasadeh" means 'the field'. "Bahalal-herev" means 'in the open country/field with a sword' (referencing battlefields). "O" means 'or'. "Bemet" means 'with death'. "Beetzem adam" means 'with the bone of a human'. "O bekaber" means 'or with a grave'. "Yitma" means 'will be impure'. "Shiv'at yamim" means 'seven days'. [NUM.19.17] And they shall take for the impure one from the dust of the burning of the sin offering, and shall put living waters upon it to a vessel. [§] ve-lah-khoo loo-tah-may mee-eh-far seh-reh-fat hah-hah-taht ve-nah-tan ah-layv mah-yim high-yim el-keh-lee This verse describes the process of preparing water of purification. "ve-lah-khoo" means "and they shall take". "loo-tah-may" means "for the impure one". "mee-eh-far" means "from dust". "seh-reh-fat" means "the burning". "hah-hah-taht" means "of the sin offering". "ve-nah-tan" means "and shall put". "ah-layv" means "upon it". "mah-yim" means "waters". "high-yim" means "living". "el-keh-lee" means "to a vessel". [NUM.19.18] And one shall take hyssop and dip it in water, a pure person, and sprinkle upon the tent and upon all the vessels and upon the persons who were there and upon the one who touched bone or a corpse or a dead body or a grave. [§] v’lakach ezov v’taval bamayim ish tahor; v’hizza al-ha’ohel v’al-kol-hakeilim v’al-han’fashot asher hayu-sham v’al-hanogee ba’etzem o bechahalal o bamet o bakever. This verse describes the purification ritual following contact with death. It details what must be sprinkled with the water of purification (specifically hyssop dipped in water) to cleanse impurity. 'Ezov' refers to hyssop, a plant used for ritual cleansing. 'Tahor' signifies purity. 'Hizzah' means to sprinkle. 'Ohel' is the tent or dwelling. 'Keilim' are vessels or utensils. 'Nefashot' refers to persons or living beings. 'Etzem' is bone. 'Chahalal' refers to a corpse. 'Met' means a dead body. 'Kever' is a grave. [NUM.19.19] And the pure one shall sprinkle upon the unclean one on the third day and on the seventh day, and he shall cleanse himself on the seventh day, and wash his garments and bathe in the water, and be clean in the evening. [§] ve-hee-zah ha-tah-hor al-ha-tameh bay-yom ha-shlee-shee oo-vay-yom ha-shvee-ee ve-heet-tah-o bay-yom ha-shvee-ee ve-kee-bes beg-dah-v hay-v ve-rah-hahz ba-mah-yim ve-tah-her bah-ah-rev. This verse describes the purification ritual for someone who has been made unclean. It details the actions to be taken on the third and seventh days to achieve cleanliness. 'Tahor' means clean or pure, 'Tameh' means unclean or impure. The actions involve sprinkling (hizah), washing garments (kee-bes beg-dah-v), and bathing in water (rah-hahz ba-mah-yim). [NUM.19.20] And a person who becomes impure and does not cleanse themselves will have their life cut off from within the community, for they have defiled the sanctuary of Yahveh. The waters of purification were not thrown upon them; impure they remain. [§] ve-ish asher yitma ve-lo yitkhata ve-nikherta ha-nefesh ha-hi mitokh ha-kahal ki et mikdash Yahveh time me-i nida lo-zorak alav tame hu This verse describes the consequence of ritual impurity and failing to perform the necessary purification rituals. It states that anyone who becomes impure and does not cleanse themselves will be cut off from the community. The impurity comes from contact with something causing ritual uncleanness, specifically relating to bodily discharges, and the failure to properly address it defiles the sanctuary of Yahveh. The individual remains impure because the required purification offering was not applied to them. [NUM.19.21] And it will be for them as a statute forever. And whoever touches the water of impurity will wash his garments, and whoever touches the water of impurity will be unclean until evening. [§] vehayta lahem lechukat olam umazeh mei-hanidah yechabes begadav vehanoga bemei hanidah yitma ad-haarev. This verse details ritual purification laws. 'vehayta' means 'and it will be'. 'lahem' means 'to them'. 'lechukat olam' means 'as a statute forever'. 'umazeh' means 'and whoever touches'. 'mei-hanidah' refers to 'the water of impurity'. 'yechabes begadav' means 'will wash his garments'. 'vehanoga' means 'and whoever touches'. 'bemei hanidah' is again 'the water of impurity'. 'yitma' means 'will be unclean'. 'ad-haarev' means 'until evening'. [NUM.19.22] And all that touches it, the impure one will become impure. And the soul that touches it will become impure until the evening. [§] vekhol asher yiga bahu hatame yitma vehanefesh hanogaat titma ad haarev. This verse discusses ritual impurity. 'vekhol' means 'and all'. 'asher' is a relative pronoun meaning 'that' or 'which'. 'yiga' means 'touch'. 'bahu' means 'in it'. 'hatame' means 'the impure one'. 'yitma' means 'will become impure'. 'vehanefesh' means 'and the soul/life'. 'hanogaat' means 'the touching one'. 'titma' means 'will become impure'. 'ad haarev' means 'until the evening'.

NUM.20

[NUM.20.1] The sons of Israel, the entire congregation, entered the wilderness of Tzin in the first month and the people settled in Kadesh. There, Miriam died and was buried there. [§] vayavo beney yisrael kol ha'eda midbar tzin bachodesh harishon vayeshev ha'am bekadesh vatamat sham miryam vatikaber sham. This verse describes the Israelites entering the wilderness of Tzin in the first month and settling in Kadesh. It also states that Miriam died there and was buried there. Let's break down the names: 'beney yisrael' means 'sons of Israel', 'ha'eda' means 'the congregation', 'miryam' is Miriam's name. The verb forms indicate past tense actions. [NUM.20.2] And there was not water for the assembly, and they gathered themselves against Moses and against Aaron. [§] v'lo hayah mayim la'edah vayikahalu al mosheh v'al aharon This verse describes a situation where there was no water for the assembly (the Israelites). Consequently, they gathered themselves against Moses and Aaron. Each word is translated directly: 'v'lo' means 'and not', 'hayah' means 'was', 'mayim' means 'water', 'la'edah' means 'to the assembly', 'vayikahalu' means 'and they gathered', 'al' means 'against', 'mosheh' is Moses' name, 'v'al' is 'and against', and 'aharon' is Aaron's name. [NUM.20.3] And the people rebelled against Moses, and they said, "Would that we had died in the dying of our brethren before Yahveh!" [§] Va-ya-rev ha-am im-Mosheh va-yo-meru le-emor ve-lu ga-va-nu bi-gva-ah a-chei-nu lif-nei Yahveh. This verse describes the people of Israel rebelling against Moses. They state they wish they had died with their brethren before Yahveh. 'Va-ya-rev' means 'and the people rebelled'. 'Ha-am' means 'the people'. 'Im-Mosheh' means 'with Moses'. 'Va-yo-meru' means 'and they said'. 'Le-emor' means 'to say'. 'Ve-lu ga-va-nu' means 'would that we had died'. 'Bi-gva-ah' means 'in the dying of'. 'A-chei-nu' means 'our brethren'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God. [NUM.20.4] And why have you brought the assembly of Yahveh into this desert to die there, we, and in our cities? [§] V'lama ha'veitem et-kehal Yahveh el-ha'midbar ha'zeh lamut sham anachnu u've'irenu. This verse is spoken by the Israelites to Moses and Aaron after they have entered the wilderness. They are questioning why Moses brought the assembly of Yahveh into this desert to die there, questioning why they could not have died in the cities they previously lived in. 'V'lama' means 'and why'. 'Ha'veitem' means 'you brought'. 'Et-kehal' means 'the assembly of'. 'Yahveh' is the proper name of God. 'El-ha'midbar' means 'into the desert'. 'Ha'zeh' means 'this'. 'Lamut' means 'to die'. 'Sham' means 'there'. 'Anachnu' means 'we'. 'U've'irenu' means 'and in our cities'. [NUM.20.5] And why have you brought us up from Egypt, to bring us to this bad place? It is not a place for seed, or fig, or vine, or pomegranate, and there is no water to drink. [§] ve-lah-mah heh-eh-leet-u-nu mee-mitz-ra-yim leh-vah-vee oh-tah-nu el-hah-mah-kom hah-rah hah-zeh loh mee-kom zeh-rah ve-teh-eh-nah veh-geh-fen ve-rim-mon ve-mah-yim ah-yin leesh-toht. This verse is a complaint by the Israelites to Moses and Aaron after they have been led out of Egypt. They are questioning why they were brought out of Egypt only to die in the wilderness, in a place that cannot sustain them with food and water. 've-lah-mah' means 'and why'. 'heh-eh-leet-u-nu' means 'you have brought us up'. 'mitz-ra-yim' is Egypt. 'leh-vah-vee oh-tah-nu' means 'to bring us'. 'hah-mah-kom hah-rah hah-zeh' means 'this bad place'. 'loh mee-kom zeh-rah' means 'not a place of seed'. 'teh-eh-nah' is fig. 'geh-fen' is vine. 'rim-mon' is pomegranate. 'mah-yim ah-yin' means 'no water'. 'leesh-toht' means 'to drink'. [NUM.20.6] And Moses and Aaron came before the congregation to the entrance of the tent of meeting, and they fell on their faces. And the glory of Yahveh was seen to them. [§] Va-yavo Moshe ve-Aharon mip-nei ha-kahal el-petach ohel moed va-yipplu al-penehem va-yera k’vod-Yahveh alehem. This verse describes Moses and Aaron going before the congregation to the entrance of the tent of meeting, falling on their faces, and then witnessing the glory of Yahveh. ‘Va-yavo’ means ‘and came.’ ‘Moshe’ is Moses. ‘Ve-Aharon’ means ‘and Aaron.’ ‘Mip-nei’ means ‘before.’ ‘Ha-kahal’ means ‘the congregation.’ ‘El-petach’ means ‘to the entrance of.’ ‘Ohel moed’ means ‘tent of meeting.’ ‘Va-yipplu’ means ‘and they fell.’ ‘Al-penehem’ means ‘on their faces.’ ‘Va-yera’ means ‘and was seen.’ ‘K’vod-Yahveh’ means ‘the glory of Yahveh.’ ‘Alehem’ means ‘to them.’ [NUM.20.7] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.20.8] Take the staff and gather the congregation, you and Aaron your brother, and you will speak to the rock before their eyes, and it will give its waters. And you will bring forth for them water from the rock, and you will give to drink to the congregation and their livestock. [§] kakh et-hamateh vehakhel et-ha'edah attah ve'aharon achikha vedibartem el-haselah le'einehem venatan memayav vehotzata lahem mayim min-haselah vehishkita et-ha'edah ve'et-be'iram. This verse details God's instruction to Moses to strike a rock to bring forth water for the Israelites. 'Kakh' means 'take'. 'Et-hamateh' means 'the staff'. 'Vehakhel' means 'and gather'. 'Et-ha'edah' means 'the congregation'. 'Attah' means 'you'. 'Ve'aharon achikha' means 'and Aaron your brother'. 'Vedibartem' means 'and you will speak'. 'El-haselah' means 'to the rock'. 'Le'einehem' means 'before their eyes'. 'Venatan memayav' means 'and it will give its waters'. 'Vehotzata lahem mayim min-haselah' means 'and you will bring forth for them water from the rock'. 'Vehishkita et-ha'edah ve'et-be'iram' means 'and you will give to drink to the congregation and their livestock'. [NUM.20.9] And Moses took the staff from before Yahveh, as He commanded him. [§] va-yik-akh mo-sheh et-ha-mat-teh mil-lif-neh yevah-veh ka-asher tsi-vah-hu. This verse describes Moses taking the staff before Yahveh, as He commanded him. 'Va-yik-akh' means 'and he took'. 'Mo-sheh' is Moses. 'Et-ha-mat-teh' means 'the staff'. 'Mil-lif-neh' means 'from before'. 'Yevah-veh' is the proper name of God. 'Ka-asher' means 'as'. 'Tsi-vah-hu' means 'He commanded him'. [NUM.20.10] And Moses and Aaron gathered the assembly before the rock, and said to them, "Hear now, you rebels! Shall we bring forth water for you from this rock?" [§] Va-yakhelu Moshe ve-Aharon et-ha-kahal el-pnei ha-sal'a vayomer lahem shimu-na hamorim hamen-ha-sela hazeh notzi lakhem mayim. This verse describes Moses and Aaron gathering the assembly before the rock and speaking to them. 'Va-yakhelu' means 'and gathered'. 'Moshe ve-Aharon' are Moses and Aaron. 'Et-ha-kahal' means 'the assembly'. 'El-pnei ha-sal'a' means 'before the rock'. 'Vayomer lahem' means 'and he said to them'. 'Shimu-na' means 'hear now'. 'Hamorim' means 'the rebels' (though some translations suggest 'those who complain'). 'Hamen-ha-sela hazeh' means 'from this rock'. 'Notzi lakhem mayim' means 'we will bring forth water for you'. [NUM.20.11] And Moses lifted his hand and struck the rock with his staff twice, and much water came out, and the congregation drank, and their thirst was quenched. [§] va-ya-rem Moshe et-yado va-yak et-ha-sela be-mateho pa'amayim va-yetzu mayim rabim va-tesht ha-eida u-ve'iram. This verse describes Moses striking the rock with his staff twice, causing water to flow out for the Israelites to drink. 'Va-ya-rem' means 'and he lifted'. 'Moshe' is Moses. 'Et-yado' means 'his hand'. 'Va-yak' means 'and he struck'. 'Ha-sela' means 'the rock'. 'Be-mateho' means 'with his staff'. 'Pa'amayim' means 'twice'. 'Va-yetzu' means 'and came out'. 'Mayim rabim' means 'much water'. 'Va-tesht' means 'and drank'. 'Ha-eida' means 'the congregation'. 'U-ve'iram' means 'and their thirst was quenched'. [NUM.20.12] And Yahveh said to Moses and to Aaron, because you did not believe in me to sanctify me before the eyes of the sons of Israel, therefore you shall not bring this congregation to the land which I gave to them. [§] Va-yo-mer Yahveh el-Mosheh ve-el-Aharon, ya-an lo-he-emantem bi le-hakdisheni le-einei bnei Yisrael, laken lo taviu et-ha-kahal ha-zeh el-ha-aretz asher-natati lahem. This verse recounts God’s disappointment with Moses and Aaron’s lack of faith. Specifically, it states that because they did not trust in God sufficiently to sanctify Him before the Israelites, they will not be permitted to lead that generation into the promised land. ‘Va-yo-mer’ means ‘and He said.’ ‘Yahveh’ is the proper name of God. ‘El’ means ‘to’ or ‘belonging to’. ‘Mosheh’ is Moses. ‘Ve’ means ‘and’. ‘Aharon’ is Aaron. ‘Ya-an’ means ‘because’. ‘Lo-he-emantem’ means ‘you did not believe’. ‘Bi’ means ‘in me’. ‘Le-hakdisheni’ means ‘to sanctify me’. ‘Le-einei’ means ‘before the eyes of’. ‘Bnei Yisrael’ means ‘sons of Israel’. ‘Laken’ means ‘therefore’. ‘Lo taviu’ means ‘you shall not bring’. ‘Et-ha-kahal ha-zeh’ means ‘this congregation’. ‘El-ha-aretz’ means ‘to the land’. ‘Asher-natati lahem’ means ‘which I gave to them.’ [NUM.20.13] These are the waters of Meribah, because the children of Israel contended with Yahveh, and Yahveh sanctified Himself in them. [§] hemma mei merivah asher rabu bnei yisrael et-Yahveh vayikadesh bam. The verse describes the waters of Meribah, where the children of Israel contended with Yahveh, and Yahveh sanctified Himself through them. 'Hemmah' means 'these' or 'they'. 'Mei' means 'waters of'. 'Merivah' is a proper noun, the name of the place. 'Asher' means 'because' or 'that'. 'Rabu' means 'they contended'. 'Bnei yisrael' means 'children of Israel'. 'Et-Yahveh' is a construction used to indicate the object of the verb. 'Vayikadesh' means 'and Yahveh sanctified'. 'Bam' means 'in them'. [NUM.20.14] And Moses sent messengers from Kadesh to the king of Edom, thus said your brother Israel: you have known all the hardship that has found us. [§] va-yish-lach mo-sheh mal-a-chim mi-ka-desh el-me-lech edom koh amar achicha yisrael atah yada-ta et kol-ha-te-lah ah-sher me-tzah-tanu This verse describes Moses sending messengers from Kadesh to the king of Edom. Moses conveys a message, identifying the speakers as the brothers of the Edomites, the Israelites. The message acknowledges that the Edomite king is aware of all the hardship that has befallen the Israelites. [NUM.20.15] And our ancestors descended into Egypt, and we dwelt in Egypt for many days. And the Egyptians made things bad for us, and for our ancestors. [§] vayirdu avoteinu mitzraymah vaneeshayv bemitzrayim yamim rabim vayare'u lanu mitzrayim velavooteinu This verse recounts the descent of the ancestors into Egypt, their dwelling there for many days, and the mistreatment they suffered at the hands of the Egyptians. 'vayirdu' means 'and they descended.' 'avoteinu' means 'our fathers/ancestors.' 'mitzraymah' is Egypt. 'vaneeshayv' means 'and we sat/dwelt.' 'yamim rabim' means 'many days.' 'vayare'u' means 'and they made bad/evil.' 'lanu' means 'to us.' 'velavooteinu' means 'and to our fathers/ancestors.' [NUM.20.16] We cried out to Yahveh, and He heard our voice, and He sent an angel and brought us out of Egypt. And behold, we are now at Kadesh, a city at the end of your boundary. [§] vanitz'ak el-yahveh vayishma koleinu vayishlach mal'ach vayotzi'einu mimitzrayim vehineh anachnu bekadesh ir ktzeh gevulecha. This verse recounts a plea to Yahveh and the subsequent deliverance from Egypt, with the speakers currently located at Kadesh. 'Vanitz'ak' means 'we cried out'. 'El-Yahveh' means 'to Yahveh'. 'Vayishma koleinu' means 'and He heard our voice'. 'Vayishlach mal'ach' means 'and He sent an angel'. 'Vayotzi'einu mimitzrayim' means 'and He brought us out of Egypt'. 'Vehineh anachnu' means 'and behold, we are'. 'Bekadesh ir ktzeh gevulecha' means 'at Kadesh, a city at the end of your boundary'. [NUM.20.17] Let us please pass through your land. We will not pass through field or vineyard, and we will not drink water from a well. We will go by the king’s road, not turning to the right or to the left, until we have passed your territory. [§] na'avra-na be'artzecha lo na'avor be'sadeh uve'kerem velo nishteh mei be'er derech hammelech nelech lo nit'eh yamin us'mol ad asher na'avor gvulecha. This verse is a request made by the Israelites to the King of Edom to allow them passage through his land. They promise to stay on the main road, not trespass on fields or vineyards, and not drink water from wells. They request permission to go through his territory. 'Na'avra' means 'let us pass'. 'Artzecha' means 'your land'. 'Sadeh' means 'field'. 'Kerem' means 'vineyard'. 'Mei be'er' means 'water of the well'. 'Derech hammelech' means 'the king's way/road'. 'Yamin' means 'right' and 's'mol' means 'left'. 'Gvulecha' means 'your border/territory'. [NUM.20.18] And he said to him, Edom, "You shall not pass through me, lest with a sword I go out to meet you." [§] vayomer elav edom lo taavor bi pen bacherev etseh likratecha This verse describes a conversation where Edom refuses passage to someone. 'Vayomer' means 'and he said'. 'Elav' means 'to him'. 'Edom' is the name of a people/land. 'Lo taavor' means 'you shall not pass'. 'Bi' means 'through me'. 'Pen' means 'lest' or 'for fear that'. 'Bacherev' means 'with a sword'. 'Etseh' means 'I will go out'. 'Likratecha' means 'to meet you'. [NUM.20.19] And the sons of Israel said to him, "We will ascend through your land. If I and my livestock drink of your waters, then I will give you payment for them. Only I will not pass through with my feet." [§] vayomru elav bnei yisrael bamessilah naaleh veim meimecha nishteh ani umiknai venatati michram rak ein davar bereglai eeborah This verse recounts a request made by the sons of Israel to a man they encountered. They ask to pass through his land, offering payment for water they and their livestock drink. They propose to travel only by foot, not impacting his lands with their herds. [NUM.20.20] And he said, "Do not pass through." And Edom came out to meet him with a heavy people and a strong hand. [§] Va-yo-mer lo ta-avor va-ye-tse Edom li-kre-ato be-am ka-ved u-ve-yad cha-za-kah. This verse describes a situation where someone is told not to pass through a certain area, and the people of Edom come out to meet them with a large force and a strong hand. Let's break down the names of God: There are no direct names of God in this verse, but the term "Edom" refers to a people, and is a proper noun. The remaining words are descriptive. [NUM.20.21] And Edom refused to allow Israel to pass through their territory. And Israel turned away from them. [§] Va-ye-ma-en Edom ne-ton Yis-ra-el a-vor bi-ge-vul-o va-yet Yis-ra-el me-a-lav. This verse describes Edom refusing to allow Israel to pass through their territory. 'Va-ye-ma-en' means 'and refused'. 'Edom' is the name of a people and their land. 'Ne-ton' means 'to give' or 'to allow'. 'Yis-ra-el' is the name of the people of Israel. 'A-vor' means 'to pass through'. 'Bi-ge-vul-o' means 'through their territory'. 'Va-yet' means 'and turned'. 'Me-a-lav' means 'from upon him', or 'from him'. [NUM.20.22] And they journeyed from Kadesh, and all the congregation of the sons of Israel came to the foot of Mount Hor. [§] va-yis-u mi-ka-desh va-ya-vo be-nei yis-ra-el kol ha-e-da hor ha-har This verse describes the Israelites journeying from Kadesh and arriving at the foot of Mount Hor. 'Va-yis-u' means 'and they journeyed'. 'Mi-kadesh' means 'from Kadesh'. 'Va-ya-vo' means 'and they came'. 'Be-nei yis-ra-el' means 'sons of Israel'. 'Kol ha-e-da' means 'all the congregation'. 'Hor ha-har' means 'Mount Hor'. [NUM.20.23] And Yahveh said to Moses and to Aaron, in the mountain, at the border of the land of Edom, to say: [§] Va-yo-mer Yahveh el-Mosheh ve-el-Aharon behore ha-har al-gvul eretz-Edom le-emor. This verse begins with 'Va-yo-mer' meaning 'and said'. 'Yahveh' is the proper name of God. 'el-Mosheh ve-el-Aharon' means 'to Moses and to Aaron'. 'Behore ha-har' signifies 'in the mountain'. 'Al-gvul eretz-Edom' means 'at the border of the land of Edom'. 'Le-emor' is 'to say'. [NUM.20.24] Aaron will be gathered to his people, because he will not come to the land that I gave to the sons of Israel, because you rebelled against my mouth at the waters of Meribah. [§] yeh-ah-sehf ah-ha-ron el-ah-mahv-eev kee lo yah-vo el-hah-ah-retz ah-sher nah-tah-tee liv-nay yis-rah-el al ah-sher meh-ree-tem et-pee leh-may meh-ree-vah. This verse concerns Aaron’s death and the reason he will not enter the Promised Land. 'Yehasef' means 'he shall be gathered'. 'Ahron' is Aaron. 'El-amav' means 'to his people'. 'Ki' means 'because'. 'Lo yavo' means 'he will not come'. 'Haaretz' means 'the land'. 'Asher natati' means 'that I gave'. 'Livnei Yisrael' means 'to the sons of Israel'. 'Al asher meritem' means 'because you rebelled'. 'Et pi' means 'against my mouth'. 'Lemei merivah' means 'the waters of Meribah' (referring to a specific incident of disobedience). [NUM.20.25] Take Aaron and Eleazar, his son, and bring them up the mountain, up the mountain. [§] kah-kh ah-teh ah-hah-rohn veh-eh-teh el-eh-ah-zar beh-noh veh-hah-ah-leh oh-tahm hore hah-har. This verse instructs to take Aaron and his son Eleazar and bring them up the mountain. 'Kah' is 'take'. 'Ate' is a preposition meaning 'with'. 'Ahahron' is the name Aaron. 'Veh' means 'and'. 'El-eh-ah-zar' is the name Eleazar. 'Beh-noh' means 'his son'. 'Veh-hah-ah-leh' means 'and bring them up'. 'Ohtahm' is 'them'. 'Hore' is 'the mountain'. 'Hah-har' is 'the mountain' - a repetition for emphasis. [NUM.20.26] And you shall strip Aaron of his garments and clothe his son Eleazar with them. And Aaron shall be gathered and die there. [§] ve-ha-pesh-tayt et-ah-ha-ron et-be-ga-dav, ve-hil-bash-tam et-el-e-a-zar be-no, ve-ah-ha-ron ye-ei-sayf u-mayt sham. This verse details the transfer of priestly garments from Aaron to his son Eleazar, signifying Aaron's impending death. "ve-ha-pesh-tayt" means 'and you shall strip'. "et-ah-ha-ron" means 'Aaron'. "et-be-ga-dav" means 'his garments'. "ve-hil-bash-tam" means 'and you shall clothe'. "et-el-e-a-zar" means 'Eleazar'. "be-no" means 'his son'. "ve-ah-ha-ron ye-ei-sayf" means 'and Aaron shall be gathered'. "u-mayt sham" means 'and die there'. [NUM.20.27] And Moses did as Yahveh commanded, and they ascended Mount Hor in the sight of all the congregation. [§] va-ya-as mo-sheh ka-asher tzi-vah ye-ho-vah va-ya-alu el-hor ha-har le-ei-nei kol-ha-edah. This verse describes Moses doing as Yahveh commanded and ascending Mount Hor in the sight of all the congregation. 'Va-ya-as' means 'and he did'. 'Mo-sheh' is Moses. 'Ka-asher' means 'as'. 'Tzi-vah' means 'commanded'. 'Ye-ho-vah' is Yahveh. 'Va-ya-alu' means 'and they ascended'. 'El-hor ha-har' is Mount Hor. 'Le-ei-nei' means 'before the eyes of', or 'in the sight of'. 'Kol-ha-edah' means 'all the congregation'. [NUM.20.28] And Moses stripped Aaron of his garments, and he clothed them upon Eleazar, his son. And Aaron died there at the head of the mountain. And Moses and Eleazar descended from the mountain. [§] Va-yaph-shet Moshe et-Aharon et-begadav va-yal-besh otam et-Eleazar beno va-yamot Aharon sham b'rosh hahar va-yered Moshe ve-Eleazar min-ha-har. This verse describes the clothing of Eleazar with Aaron’s priestly garments, Aaron’s death on Mount Hor, and the descent of Moses and Eleazar from the mountain. ‘Va-yaph-shet’ means ‘and he stripped’. ‘Et’ is a particle indicating a direct object. ‘Begadav’ means ‘his garments’. ‘Va-yal-besh’ means ‘and he clothed’. ‘Otam’ means ‘them’. ‘Beno’ means ‘his son’. ‘Va-yamot’ means ‘and he died’. ‘Sham’ means ‘there’. ‘B’rosh’ means ‘at the head of’. ‘Ha-har’ means ‘the mountain’. ‘Va-yered’ means ‘and he descended’. ‘Min’ means ‘from’. [NUM.20.29] And the congregation all saw that Aaron had ceased to live, and they mourned for Aaron for thirty days, all the house of Israel. [§] Va-yir'u kol-ha-eda ki gavah Aharon va-yivku et-Aharon shloshim yom kol beit Yisrael. This verse describes the people seeing that Aaron had ceased to live, and they mourned for Aaron for thirty days, all the house of Israel. 'Va-yir'u' means 'and they saw'. 'Kol-ha-eda' means 'all the congregation'. 'Ki gavah' means 'that ceased to live' (gavah implies fading or expiring). 'Et-Aharon' indicates a direct object (Aaron). 'Shloshim yom' means 'thirty days'. 'Kol beit Yisrael' means 'all the house of Israel'.

NUM.21

[NUM.21.1] And the Canaanite, the king of Arad who dwells in the Negev, heard that Israel came by the way of the Ataarim. And he fought against Israel and took captives from them. [§] Va-yishma ha-ke-na-ani me-lech-a-rad yoshev ha-negev ki va Yisrael derech ha-a-ta-rim va-yil-achem be-Yisrael va-yish-beh mim-men-nu shevi. This verse describes the reaction of the Canaanite king of Arad, who lived in the Negev, to the arrival of Israel traveling through the region of the Ataarim. The king fought against Israel and took captives from them. [NUM.21.2] And Israel vowed a vow to Yahveh, and said, "If you will give this people into my hand, then I will utterly destroy their cities." [§] va-yid-dar yis-ra-el ne-der la-yah-veh va-yo-mer im-na-ton ti-ten et-ha-am ha-zeh be-ya-di ve-ha-kharam-ti et-a-rei-hem This verse describes a vow made by Israel to Yahveh. Israel is promising to utterly destroy the cities of a people if Yahveh delivers that people into Israel’s hand. 'Vayiddar' means 'and he vowed'. 'Yisrael' is Israel. 'Neder' is a vow. 'La-Yahveh' means 'to Yahveh'. 'Va-yomer' means 'and he said'. 'Im-naton titen' means 'if you will give'. 'Et-ha-am ha-zeh' means 'this people'. 'Be-yadi' means 'into my hand'. 'Ve-ha-kharamti' means 'and I will utterly destroy'. 'Et-areihem' means 'their cities'. [NUM.21.3] And Yahveh heard the voice of Israel, and gave them the Canaanites, and devoted them and their cities to destruction, and called the name of the place Devotion. [§] va-yishma Yahveh be-kol Yisrael va-yitten et-ha-Kena'ani va-yacharem et-hem ve-et-arehem va-yikra shem-ha-makom charmah. This verse describes Yahveh hearing the voice of Israel and giving them the Canaanites, devoting them and their cities to destruction, and naming the place 'Devotion'. 'Va' represents 'and', 'et' is a direct object marker, 'ha' is 'the', and 'shem' means 'name'. The root 'charam' relates to dedicating something to complete destruction. [NUM.21.4] And they journeyed from the foot of the mountain, by the way of the Red Sea, to go around the land of Edom, and the soul of the people grew short in the way. [§] vayis'u mehor hahar derech yam-suf lis'vov et-eretz edom vatiktzar nefesh-ha'am baderech This verse describes the Israelites journeying from the foot of the mountain (Sinai) along the route of the Red Sea, to go around the land of Edom. The people became impatient during the journey. [NUM.21.5] And the people spoke to the Gods and to Moses, asking, "Why have you brought us up from Egypt to die in the wilderness? For there is no bread and there is no water, and our souls are weary of this poor food." [§] Va-ye-da-ber ha-am be-elo-heem u-ve-mo-sheh la-mah he-eh-lee-too-noo mee-mitz-rah-yeem la-moot ba-mid-bar kee ein le-chem ve-ein ma-yim ve-naf-sheh-noo ka-tzah ba-le-chem ha-klo-kel. This verse describes the people speaking to the Gods and to Moses, questioning why they were brought up from Egypt to die in the wilderness. They complain of a lack of bread and water, and that their souls are weary of the poor food. [NUM.21.6] And Yahveh sent among the people the snakes, the fiery ones, and they bit the people, and many people of Israel died. [§] Va-yishalach Yahveh ba-am et ha-nehashim ha-serafim va-ynashkhu et ha-am va-yamot am rav mi-Yisrael. This verse describes God sending snakes among the people as a punishment. 'Va-yishalach' means 'and He sent'. 'Yahveh' is the proper name of God. 'Ba-am' means 'among the people'. 'Et ha-nehashim' means 'the snakes'. 'Ha-serafim' means 'the fiery ones' or 'seraphs'. 'Va-ynashkhu' means 'and they bit'. 'Et ha-am' means 'the people'. 'Va-yamot' means 'and died'. 'Am rav' means 'many people'. 'Mi-Yisrael' means 'of Israel'. [NUM.21.7] And the people came to Moses and said, "We have sinned, for we spoke against Yahveh and against you. Pray to Yahveh that he will remove the snakes from us." And Moses prayed for the people. [§] va-yo-vo ha-am el-mo-she va-yo-meru cha-ta-nu ki-di-bar-nu ba-ye-ho-vah va-vach hit-pa-lel el-ye-ho-vah ve-ya-ser me-a-lei-nu et-ha-nach-ash va-yit-pa-lel mo-she be-ad ha-am. This verse describes the people coming to Moses and confessing their sin of speaking against Yahveh and Moses. They ask Moses to pray to Yahveh to remove the snakes from them, and then it states that Moses prayed for the people. [NUM.21.8] And Yahveh said to Moses, "Make for yourself a serpent and put it on a pole, and it will be that every bitten one who sees it will live." [§] Va-yo-mer Yahveh el-Mosheh, ah-seh leh-khah saraph ve-seem oto al-nes ve-hayah kol-hanashookh ve-ra-ah oto va-khai. This verse describes God instructing Moses to make a bronze serpent and put it on a pole. Anyone who is bitten and looks at it will live. ‘Va-yo-mer’ means ‘and said’. ‘Yahveh’ is the proper name of God. ‘El’ means ‘to’ and ‘Mosheh’ is Moses. ‘Ah-seh’ means ‘make’. ‘Leh-khah’ means ‘for you’. ‘Saraph’ means ‘serpent’. ‘Ve-seem’ means ‘and put’. ‘Oto’ means ‘it’. ‘Al-nes’ means ‘on a pole’. ‘Ve-hayah’ means ‘and it will be’. ‘Kol’ means ‘every’. ‘Hanashookh’ means ‘bitten one’. ‘Ve-ra-ah’ means ‘and sees’. ‘Va-khai’ means ‘and lives’. [NUM.21.9] And Moses made a serpent of bronze, and he placed it upon the standard. And it will be, if a serpent bites a man, and he looks at the bronze serpent, then he will live. [§] Va-ya-as Moshe ne-chash ne-choshet va-ye-si-me-hu al-ha-nes ve-ha-yah im-na-shach ha-nachash et-ish ve-hi-vit el-ne-chash ha-ne-choshet va-chai. This verse describes Moses making a bronze serpent and placing it on a standard. If a person was bitten by a serpent, looking at the bronze serpent would result in their healing and survival. 'Va-ya-as' means 'and he made'. 'Moshe' is Moses. 'Ne-chash' means serpent. 'Ne-choshet' means bronze. 'Va-ye-si-me-hu' means 'and he placed it'. 'Al-ha-nes' means 'on the standard'. 'Ve-ha-yah' means 'and it will be'. 'Im-na-shach' means 'if bitten'. 'Ha-nachash' means 'the serpent'. 'Et-ish' means 'a man'. 'Ve-hi-vit' means 'and he looks'. 'El-ne-chash ha-ne-choshet' means 'at the bronze serpent'. 'Va-chai' means 'and he lives'. [NUM.21.10] And the children of Israel journeyed and they camped in Oboth. [§] va-yis-u ben-ei yis-ra-el va-ya-chan-u be-o-vot This verse describes the Israelites journeying and then camping in Oboth. 'Va'yisu' means 'and they journeyed'. 'Bene Yisrael' means 'sons of Israel' or 'the children of Israel'. 'Va-yachanu' means 'and they camped'. 'Be-oboth' means 'in Oboth', a place name. [NUM.21.11] They journeyed from Oboth and camped at Iye-abarim in the wilderness that is before Moab, from the east of the sun. [§] vayis'u me'ovot vayachanu b'eyi ha'avarim bamidbar asher al-p'nei mo'av mimizrach hashemesh This verse describes the Israelites journeying from Oboth and camping at Iye-abarim in the wilderness across from Moab, towards the rising of the sun (east). Each word is a verb or a place name. [NUM.21.12] From there they traveled and they camped in the valley of Zared. [§] mee-shahm nah-sah-oo v'yah-khan-oo beh-nah-hal zah-red This verse describes a journey and a subsequent encampment. 'Misham' means 'from there'. 'Nasau' means 'they traveled'. 'Vayachanu' means 'and they camped'. 'Benachal' means 'in the valley of'. 'Zared' is a proper noun, the name of a valley or stream. [NUM.21.13] From there they traveled and camped on the other side of the Arnon, which is in the wilderness emerging from the border of the Amorites, for the Arnon is the border of Moab, between Moab and between the Amorites. [§] mee-sham na-soo va-ya-chan-oo may-ay-ver ar-non asher bam-mid-bar ha-yo-tzeh meeg-vul ha-em-o-ree kee ar-non gvool mo-av bein mo-av u-bein ha-em-o-ree. This verse describes the Israelites traveling and camping east of the Arnon river. The Arnon river serves as the boundary between Moab and the Amorites, and is located within the wilderness that emerges from the territory of the Amorites. 'Misham' means 'from there'. 'Nasoo' means 'they traveled'. 'Vayachanu' means 'and they camped'. 'May'ever' means 'beyond' or 'on the other side of'. 'Arnon' is the name of a river. 'Asher' means 'which' or 'that'. 'Bamidbar' means 'in the wilderness'. 'Hayotzeh' means 'that goes out' or 'emerging'. 'Megvul' means 'from the border of'. 'HaEmori' means 'the Amorites'. 'Ke' means 'for' or 'because'. 'Gvul' means 'border'. 'Moav' is the name of a nation. 'Bein' means 'between'. [NUM.21.14] Therefore, it will be said in the book of the wars of Yahveh, about Vahev in the ravine, and about the ravines of Arnon. [§] Al-ken ye-e-amar be-sefer mil-cha-mot Yahveh et-va-hev be-soo-fah ve-et-han-chal-im Ar-non. This verse comes from Numbers 21:14. "Al-ken" means 'therefore'. "Ye-e-amar" means 'it will be said'. "Be-sefer" means 'in the book'. "Mil-cha-mot" means 'wars'. "Yahveh" is the proper name of God. "Et-va-hev" refers to 'Vahev', a place name. "Be-soo-fah" means 'in the ravine'. "Ve-et-han-chal-im" means 'and the ravines'. "Arnon" is another place name. [NUM.21.15] And the valley of the streams, which settled to dwell in a city, and leaned to the border of Moab. [§] ve-eshed ha-nehalim asher nata leshev ar ve-nisha'an ligvul moav This verse describes the location of a settlement. 'Eshed' refers to a valley or ravine. 'Ha-nehalim' means 'the streams'. 'Asher' means 'which'. 'Nata' means 'pitched' or 'settled'. 'Leshev' means 'to dwell'. 'Ar' means 'city'. 'Ve-nisha'an' means 'and leaned'. 'Ligvul' means 'to the border'. 'Moav' is the name of a nation and its territory. [NUM.21.16] From there it is the well that Yahveh said to Moses, "Gather the people and I will give them water." [§] oo-mee-shahm be-air-ah hee ha-beer ah-sher amar Yahveh le-mo-sheh ess-sof et-ha-ahm ve-et-nah la-hem mah-yim. This verse describes the well that Yahveh instructed Moses to gather the people around so that He might provide them with water. 'Oo-mee-shahm' means 'from there'. 'Be-air-ah' refers to a specific place, and 'hee ha-beer' means 'it is the well'. 'Ah-sher amar Yahveh' means 'that Yahveh said'. 'Le-mo-sheh' means 'to Moses'. 'Ess-sof et-ha-ahm' means 'gather the people'. 'Ve-et-nah la-hem mah-yim' means 'and I will give them water'. [NUM.21.17] Then Israel will sing this song concerning me, about the well that we dug. [§] az yashir yisrael et-hashirah hazot alai beer enu-lah This verse comes from Numbers 21:18. It describes a song Israel will sing concerning a well that Yahveh provided for them during their wilderness wandering. Let's break down the names: 'az' means 'then'. 'yashir' means 'he will sing'. 'yisrael' is the name of the people, Israel. 'et' is a particle indicating the direct object. 'hashirah' means 'the song'. 'hazot' means 'this'. 'alai' means 'concerning me'. 'beer' means 'well'. 'enu' means 'we dug'. 'lah' is a pronoun meaning 'her', in this case referring to the well. [NUM.21.18] A well was dug by leaders, and they dug it, the nobles of the people, with a law staff and with their supports, and as a gift from the desert. [§] Be'er khafaruha sarim karuha nedivei ha'am bimchokeq bemish'anotam umimidbar matanah. This verse describes a well that was dug by leaders and nobles. 'Be'er' means well. 'Khafaruha' means they dug it. 'Sarim' means leaders. 'Karuha' means they dug it. 'Nedivei ha'am' means nobles of the people. 'Bimchokeq' means with a law staff/scepter. 'Bemish'anotam' means with their supports/leaning places. 'Umimidbar matanah' means and as a gift from the desert. [NUM.21.19] And from Matana, Nachliel, and from Nachliel, the high places. [§] u-mi-ma-ta-na na-cha-li-el u-mi-na-cha-li-el ba-mot This verse consists of a series of prepositions and proper nouns. 'u' means 'and'. 'mi' means 'from'. 'ma-ta-na' is a place name. 'na-cha-li-el' is a proper name, likely referring to a person. 'ba-mot' refers to high places, specifically hills or mounds, which often served as places of worship. [NUM.21.20] And from the heights of the valley that is in the field of Moab, the top of Pisgah, and it overlooked over the face of the wilderness. [§] oo-mee-bah-moht hah-gah-yah-ah-sher bee-seh-deh mo-ahv rosh hah-pis-gah veh-neesh-kah-fah al-peh-neh hah-yeh-shee-mon. This verse describes the location from which Moses viewed the land. 'Bamot' means 'heights' or 'raised places'. 'Hagayah' refers to 'the valley'. 'Bisdeh Moav' means 'in the field of Moab'. 'Rosh Hapisgah' means 'the top of Pisgah'. 'Venishkafah' means 'and it looked out' or 'and it overlooked'. 'Al-penei Hayeshimon' means 'over the face of the wilderness'. [NUM.21.21] And Israel sent messengers to Sihon, the king of the Amorite, to say something. [§] Va-yish-lach Yis-ra-el mal-a-chim el-Si-chon me-lech ha-Em-o-ri le-e-mor. This verse describes Israel sending messengers to Sihon, the king of the Amorites, to say something. ‘Va-yish-lach’ means ‘and he sent’. ‘Yis-ra-el’ is ‘Israel’. ‘mal-a-chim’ is ‘messengers’ (plural). ‘el’ means ‘to’. ‘Si-chon’ is the name ‘Sihon’. ‘me-lech’ means ‘king’. ‘ha-Em-o-ri’ means ‘the Amorite’. ‘le-e-mor’ means ‘to say’. [NUM.21.22] I will pass through your land. We will not turn aside into field or vineyard. We will not drink water from a well. We will go by the king's road, until we pass your border. [§] Eh-ev-rah beh-ar-tzeh-kah lo nee-teh beh-sah-deh uv-veh-keh-rem lo neesh-teh may beh-air beh-deh-rech ham-meh-lech neh-lech ad ah-sher na-av-or gvool-eh-kah. This verse describes a request to travel through someone's land without taking anything from it. 'Eh-ev-rah' means 'I will pass through'. 'Beh-ar-tzeh-kah' means 'in your land'. 'Lo nee-teh' means 'we will not turn aside'. 'Beh-sah-deh uv-veh-keh-rem' means 'in field and in vineyard'. 'Lo neesh-teh' means 'we will not drink'. 'May beh-air' means 'water from a well'. 'Beh-deh-rech ham-meh-lech' means 'by the king's road'. 'Neh-lech' means 'we will go'. 'Ad ah-sher na-av-or gvool-eh-kah' means 'until we pass your border'. [NUM.21.23] And Sihon did not grant Israel passage through his border. Then Sihon gathered all his people and went out to meet Israel in the wilderness, and he came to Jahatza and fought with Israel. [§] v'lo natan sichon et yisrael avor bigvulo vaye'esof sichon et kol amov vayetze likrat yisrael hamidbara vayavo yahatza vayilachem beyisrael This verse describes how Sihon, king of the Amorites, refused to allow the Israelites to pass through his territory. Instead, he gathered his army and went out to fight against them in the wilderness. [NUM.21.24] And Israel struck him by the sword, and they inherited his land from the Arnon up to the Jabbok, up to the Ammonites, because strong is the border of the Ammonites. [§] va yakkehu Yisrael lefi charev va yirash et artzo mearnon ad yabok ad benei amon ki az gevul benei amon. This verse describes Israel conquering territory. 'va yakkehu' means 'and they struck him'. 'Yisrael' is Israel. 'lefi charev' means 'according to the sword' or 'by the sword'. 'va yirash' means 'and they inherited'. 'et artzo' means 'his land'. 'mearnon ad yabok' indicates a geographic range from the Arnon river to the Jabbok river. 'ad benei amon' specifies 'up to the Ammonites'. 'ki az gevul benei amon' means 'because strong is the border of the Ammonites'. [NUM.21.25] And Israel took all of these cities, and Israel dwelt in all the cities of the Amorites, in Heshbon and in all of its towns. [§] Va-yik-akh Yis-ra-el et kol-ha-ar-im ha-el-eh va-yeshev Yis-ra-el be-kol-ar-ei ha-em-o-ri be-hesh-bon u-ve-kol-be-not-ei-ha. This verse describes Israel taking all of these cities and then dwelling within all of the cities of the Amorites, specifically in Heshbon and all of its towns. 'Va-yik-akh' means 'and he took'. 'Yis-ra-el' is Israel. 'et' is a grammatical marker indicating the direct object. 'kol-ha-ar-im' means 'all the cities'. 'ha-el-eh' means 'these'. 'va-yeshev' means 'and he dwelt'. 'be-kol-ar-ei' means 'in all the cities of'. 'ha-em-o-ri' means 'the Amorite'. 'be-hesh-bon' means 'in Heshbon'. 'u-ve-kol-be-not-ei-ha' means 'and in all of its towns'. [NUM.21.26] For Heshbon is the city of Sichon, the king of the Amorites, and he fought with the first king of Moab. Then he took all of his land from his hand, up to the Arnon. [§] Ki cheshbon 'ir sichon melech ha'emori hi' v'hu nilcham b'melech mo'av ha'rishon vayikach et kol artzo miyado ad arnon. This verse describes the city of Heshbon and its former ruler, Sichon the Amorite. It states that he fought against the first king of Moab and took all of his land up to the Arnon river. [NUM.21.27] Therefore the builders will say, "Come to Heshbon, and it will be built and established, the city of Sihon." [§] al-ken yo-meru ha-mo-shleem bo kho-shvon ti-ba-neh ve-ti-ko-nen ear see-chon. This verse instructs that those who build and establish cities will say to come to Heshbon and rebuild and establish the city of Sihon. 'Al-ken' means 'therefore'. 'Yo-meru' is 'they will say'. 'Ha-mo-shleem' refers to 'the builders' or 'those who establish'. 'Bo' means 'come'. 'Kho-shvon' is the name 'Heshbon'. 'Ti-ba-neh' means 'it will be built'. 'Ve-ti-ko-nen' means 'and it will be established'. 'Ear' means 'city'. 'See-chon' is the name 'Sihon'. [NUM.21.28] For fire went out from Heshbon, a flame from the city of Siyhon. It consumed the city of Moab, the lords of the heights of Arnnon. [§] kee-esh yaht-sah meh-hesh-von leh-hav-ah mee-kir-yat see-chon ah-khal-ah ar mo-av ba-ah-lay ba-moht ar-non This verse describes a fire originating from Heshbon and Kiryat Siyhon, consuming the cities of Moab, specifically those on the heights of Arnnon. Each word is translated literally. 'Esh' means fire. 'Yatza' means went out or came forth. 'Meheshvon' is 'from Heshbon'. 'Lehavah' means flame. 'Mikiryat' means 'from the city of'. 'Siyhon' is the name of a city. 'Achalah' means consumed. 'Ar' means city. 'Moav' is the name of a people/land. 'Ba'alei' means lords or owners of. 'Bamot' means heights. 'Arnon' is the name of a region. [NUM.21.29] Woe to you, Moab, you have been destroyed. Your people, like Chemosh, have been given as refugees, and your daughters have been taken into captivity to the king of the Amorites, Sichon. [§] Oy-leh-kha Mo'av, avad-ta am-keh-mosh, natan banav peley-tem u-vnotav bash-bit le-melech Emori Sichon. This verse is a lament or woe directed at Moab. It states that Moab has been destroyed, its people like Chemosh have been given as refugees, and its daughters have been taken captive by the king of the Amorites, Sichon. 'Oy' is an exclamation of woe. 'Avadta' means 'you have been destroyed'. 'Pleytem' means 'refugees' or 'remnant'. 'Bashbit' means 'into captivity'. [NUM.21.30] And destruction came to Hesbon, until Dibon, and we have destroyed until Nophah, which is until Medeba. [§] va-nee-rahm ah-vahd chesh-bon ad-dee-von va-nash-eem ad-no-fach ah-sher ad-mayd-vah This verse describes the destruction brought upon several cities. "va-nee-rahm" refers to a past event or a period of destruction. "ah-vahd" means destroyed. "chesh-bon" is the name of a city (Hesbon). "ad-dee-von" means 'until Dibon'. "va-nash-eem" means 'and we have destroyed'. "ad-no-fach" means 'until Nophah'. "ah-sher" means 'which is'. "ad-mayd-vah" means 'until Medeba'. [NUM.21.31] And Israel settled in the land of the Emori. [§] Va-yeshev Yisrael be-eretz ha-Emori This verse describes where Israel settled. 'Va-yeshev' means 'and he settled.' 'Yisrael' is the name Israel. 'Be-eretz' means 'in the land.' 'Ha-Emori' refers to the land of the Emori. [NUM.21.32] And Moses sent scouts to Jaazer, and they captured its towns. And he inherited the Amorites who were there. [§] Va-yish-lach Mo-sheh l'-ra-gel et-Ya-az-er va-yil-k'-du b'-no-te-ha va-yo-resh et-ha-Em-o-ri a-sher-sham. This verse describes Moses sending scouts to the region of Jaazer and the subsequent conquest of the Amorites who lived there. 'Va-yish-lach' means 'and he sent'. 'Moses' is Mo-sheh. 'l'-ra-gel' means 'to scout'. 'et-Ya-az-er' means 'Jaazer'. 'va-yil-k'-du' means 'and they captured'. 'b'-no-te-ha' means 'its daughters' (referring to towns or settlements). 'va-yo-resh' means 'and he inherited'. 'et-ha-Em-o-ri' means 'the Amorite'. 'a-sher-sham' means 'who were there'. [NUM.21.33] And they turned and went up by the way to Bashan. And Og, king of Bashan, came out to meet them, he and all his people, to battle at Edrei. [§] Va-yip-nu va-ya-a-lu de-rech ha-ba-shan va-ye-tzeh og me-lech ha-ba-shan li-kre-atam hu ve-chol am-o la-mil-cha-mah ed-re-i. This verse describes the Israelites turning and ascending the road to Bashan. Og, the king of Bashan, came out to meet them with all of his people for battle at Edrei. [NUM.21.34] And Yahveh said to Moses, "Do not fear him, for I have given him into your hand, and all his people and his land. And you shall do to him as you did to Sihon, king of the Amorites, who lived in Heshbon." [§] Va-yo-mer Yahveh el-Mosheh al-tee-rah oto kee be-yad-kah nat-tee oto ve-et kol-amo ve-et artzo ve-ah-see-tah lo ka-ah-sher ah-see-tah le-see-chon me-lech ha-em-o-ree ah-sher yo-shev be-chesh-bon. This verse is from Numbers 21:31. It describes Yahveh speaking to Moses, instructing him not to fear Og, the king of Bashan, because Yahveh has given Og and all his people and his land into Moses' hand. Moses is to do to Og as he did to Sihon, the king of the Amorites, who lived in Heshbon. [NUM.21.35] And they struck him, and his sons, and all his people, until they left him no survivor, and they inherited his land. [§] vayaku oto ve'et banav ve'et kol ammo ad biltee hish'eer lo sarid vayirshu et artzo This verse describes a complete conquest and inheritance of land. 'Vayaku' means 'and they struck'. 'Oto' means 'him'. 'Ve'et banav' means 'and his sons'. 'Ve'et kol ammo' means 'and all his people'. 'Ad biltee hish'eer lo sarid' means 'until not leaving to him a survivor'. 'Vayirshu et artzo' means 'and they inherited his land'.

NUM.22

[NUM.22.1] The Israelites journeyed and settled in the plains of Moab, beyond the Jordan, across from Jericho. [§] vayis'u b'nei yisra'el vayachanu b'aravot mo'av me'ever leyarden yerecho. This verse describes the Israelites journeying and settling in the plains of Moab, across from Jericho, beyond the Jordan River. "Vayis'u" means "they journeyed." "B'nei yisra'el" means "sons of Israel" or "Israelites." "Vayachanu" means "they encamped" or "they settled." "B'aravot mo'av" means "the plains of Moab." "Me'ever" means "beyond" or "across from." "Leyarden" means "to the Jordan." "Yerecho" is the place name Jericho. [NUM.22.2] And Balak, son of Tzipor, saw all that Israel had done to the Emori. [§] Va-yar Balak ben-Tzipor et kol-asher-asah Yisrael la-Emori. This verse describes Balak, son of Tzipor, seeing all that Israel had done to the Emori. ‘Va-yar’ means ‘and he saw’. ‘Balak ben-Tzipor’ is a proper noun: Balak, son of Tzipor. ‘Et’ is a direct object marker. ‘Kol-asher-asah’ means ‘all that he did’. ‘Yisrael’ means Israel. ‘La-Emori’ means ‘to the Emori’. [NUM.22.3] Moab was greatly afraid of the people, for they were many. Therefore, Moab arose against the sons of Israel. [§] va-yagar moav mip-nei ha-am meod ki rav-hu va-yakatz moav mip-nei benei yisrael This verse describes the reaction of Moab to the Israelites. 'Yagar' means 'to fear' or 'to drive away'. 'Moav' is the name of the nation Moab. 'Mip-nei' means 'before' or 'in the face of'. 'Ha-am' means 'the people'. 'Meod' means 'very' or 'greatly'. 'Ki' means 'for' or 'because'. 'Rav-hu' means 'he is numerous' or 'they are many'. 'Yakatz' means 'to arise' or 'to be roused'. 'Benei yisrael' means 'sons of Israel', meaning the people of Israel. [NUM.22.4] And Moab said to the elders of Midian, "Now the assembly will lick up all that is around us, as an ox licks up all the green of the field." And Balak, son of Zippor, was king of Moab at that time. [§] Va-yo-mer Mo-av el-ziq-nei Mid-yan, at-ah ye-lach-chu ha-qahal et-kol-sivivoteynu ki-lechokh ha-shor et-yerek ha-sadeh, u-Valak ben-Tzipor melech le-Moav ba-et ha-hi hu. This verse recounts Moab speaking to the elders of Midian. He expresses concern that the assembled people will consume all the resources around them, just as an ox devours all the grass in a field. It also identifies Balak, son of Zippor, as the king of Moab at that time. [NUM.22.5] And he sent messengers to Balaam son of Beor, who lived in Pethor, which is by the river, in the land of his people, to call to him, saying, “Behold, a people has come out of Egypt. Behold, they have covered the eye of the land, and they dwell opposite me.” [§] Va-yish-lach mal-a-chim el-bil-am ben-be-or pe-to-rah a-sher al-ha-na-har eretz benei-am-mo li-kro-lo le-emor hineh am yatza mi-mitz-raim hineh kisa et ein ha-aretz ve-hu yoshev mi-muli. This verse describes the sending of messengers to Balaam. It states that a people has come out of Egypt and covered the land, settling opposite him. The phrase 'opposite him' is understood as 'across from him' or 'facing him'. The names are retained as literal translations, and the grammatical structure has been adjusted to create proper English. [NUM.22.6] And now, please, curse this people for me, because he is too great for me. Perhaps I can strike him, and drive him from the land. For I know that whoever you bless is blessed, and whoever you curse is cursed. [§] ve'atah lekha-na ara-li et-ha'am hazeh ki-atzum hu mimeni ulai ukhal nakkeh-bo va'agarshhenu min-ha'aretz ki yada'ti et asher tevarekh mevorakh va'asher ta'or yu'ar. This verse is from Numbers 22:6. It represents Balaam speaking to Balak. He is asking for permission to curse the people of Israel. 'Ve'atah' means 'and now'. 'Lekha-na' means 'to you, please'. 'Ara-li' means 'curse for me'. 'Et-ha'am hazeh' means 'this people'. 'Ki-atzum hu mimeni' means 'because he is too great for me'. 'Ulai ukhal nakkeh-bo' means 'perhaps I can strike him'. 'Va'agarshhenu min-ha'aretz' means 'and drive him from the land'. 'Ki yada'ti et asher tevarekh mevorakh' means 'for I know that whoever you bless is blessed'. 'Va'asher ta'or yu'ar' means 'and whoever you curse is cursed'. [NUM.22.7] And the elders of Moab and the elders of Midian, with diviners in their hand, went to Balaam and they spoke to him the words of Balak. [§] vayelchu ziknei moav veziknei midyan uksamin beyadam vayavo el bileam vydabru elav divrei balak This verse describes the elders of Moab and Midian, accompanied by diviners, going to Balaam to deliver Balak’s message. Each word is translated as literally as possible. ‘Vayelchu’ means ‘and they went’. ‘Ziknei’ means ‘elders’. ‘Moav’ is the name of a nation. ‘Midyan’ is the name of a nation. ‘Uksamin’ means ‘and diviners’. ‘Beyadam’ means ‘in their hand’. ‘Vayavo’ means ‘and he came’. ‘El’ means ‘to’. ‘Bileam’ is a proper name. ‘Vaydabru’ means ‘and they spoke’. ‘Elav’ means ‘to him’. ‘Divrei’ means ‘words of’. ‘Balak’ is a proper name. [NUM.22.8] And he said to them, "Stay here tonight, and I will return a word to you, as Yahveh speaks to me." And the leaders of Moab sat with Bileam. [§] va-yo-mer a-lei-hem lee-nu po ha-lai-lah va-ha-shi-vo-tee et-chem da-var ka-a-sher ye-da-ber Yahveh e-lai va-yesh-vu sa-rei-mo-av im-bil-am This verse describes a situation where a messenger speaks to leaders, instructing them to remain overnight so that Yahveh might speak a word. The verse concludes with the leaders of Moab sitting with Bileam. [NUM.22.9] The Gods came to Bilam and said, "Who are these men with you?" [§] va-yo-vo Elohim el-bil-am va-yo-amer mi ha-anashim ha-eleh im-ach. This verse describes the Gods coming to Bilam and asking who the men with him are. 'Va-yo-vo' indicates a past tense action of 'coming'. 'Elohim' is 'the Gods' in the plural. 'El' is 'to' or 'toward'. 'Bilam' is a proper noun, a person's name. 'Va-yo-amer' indicates a past tense action of 'saying'. 'Mi' means 'who'. 'Ha-anashim' means 'the men'. 'Ha-eleh' means 'these'. 'Im-ach' means 'with you'. [NUM.22.10] Bileam said to the Gods, "Balak, son of Tzipor, the king of Moab, has sent for me." [§] vayomer Bileam el-haElohim Balak ben-Tzipor melech Moav shalach elai This verse states that Bileam says to the Gods that Balak, son of Tzipor, king of Moab, sent to him. [NUM.22.11] Behold, the people who are coming out of Egypt. They have covered the eye of the land. Now, come and give to me a portion of them, perhaps I may be able to fight with them and I will drive them out. [§] hinneh ha'am ha'yotzeh mimitzrayim vayechas et ein ha'aretz atah lekha kabah li oto ulay uchal lehilachem bo vegerashtio. This verse describes a situation where people are emerging from Egypt and are covering the land. Someone is asking another to give them a portion of these people, perhaps to fight against them and drive them out. The verse utilizes several key names for God, and direct literal translations will reflect that. [NUM.22.12] And the Gods said to Balaam, "Do not go with them, do not curse the people, for He is blessed." [§] Va-yo-mer Elohim el-Bil-am lo te-lech im-ma-hem lo ta-or et-ha-am ki ba-ruch hu This verse consists of a verb, a noun, a prepositional phrase, a negative command, a prepositional phrase, another negative command, and a clause of reason. 'Va-yo-mer' means 'and said'. 'Elohim' refers to the Gods. 'El' means 'to'. 'Bil-am' is a proper noun, the name 'Balaam'. 'Lo te-lech' means 'do not go'. 'Im-ma-hem' means 'with them'. 'Lo ta-or' means 'do not curse'. 'Et' is a particle marking the direct object. 'Ha-am' means 'the people'. 'Ki' means 'for' or 'because'. 'Ba-ruch' means 'blessed'. 'Hu' means 'He'. [NUM.22.13] And Bileam rose in the morning and said to the officials of Balak, “Go to your land, because Yahveh refused for me to go with you.” [§] va-yakam Bileam ba-boker va-yomer el sarei Balak lechu el artzchem ki me'en Yahveh letiti lehaloch imachem. This verse describes Bileam’s response to Balak’s messengers after a night where God prevented him from cursing Israel. 'Vayakum' means 'and he rose'. 'Bileam' is a proper noun, the name of a person. 'Ba-boker' means 'in the morning'. 'Va-yomer' means 'and he said'. 'El sarei Balak' means 'to the officials of Balak'. 'Lechu el artzchem' means 'go to your land'. 'Ki' means 'because'. 'Me'en Yahveh' means 'Yahveh refused'. 'Letiti' means 'for me'. 'Lehaloch imachem' means 'to go with you'. [NUM.22.14] And the leaders of Moab arose and came to Balak, and they said, "Bileam has refused to go with us." [§] va-ya-koo-moo sa-rei mo-av va-ya-vo-u el-ba-lak va-yo-mer-oo mei-en bil-am ha-loch im-ma-nu This verse describes the leaders of Moab approaching Balak, their king, to inform him that Bileam has refused to accompany them. 'Va-yakumu' means 'and they arose.' 'Sarei Moab' is 'leaders of Moab.' 'Vayavo' means 'and they came.' 'El-Balak' means 'to Balak.' 'Vayomeru' means 'and they said.' 'Me'en Bileam' means 'Bileam refused.' 'Haloch immanu' means 'to go with us.' [NUM.22.15] And Balak still added and sent many important officials from these. [§] va-yosef od balak shalach sarim rabim venechbadim me-eleh This verse describes that Balak added and sent many important officials. 'Va-yosef' means 'and he added'. 'Od' means 'still' or 'yet'. 'Balak' is a proper noun, the name of a king. 'Shalach' means 'he sent'. 'Sarim' means 'officials' or 'leaders'. 'Rabim' means 'many'. 'Venechbadim' means 'and honored' or 'and important'. 'Me-eleh' means 'from these' or 'more than these'. [NUM.22.16] And they came to Bilaam and said to him, "Thus says Balak, son of Tzippor: Please do not refuse to go to me." [§] va-ya-vo-u el-bil-am va-yo-mru lo koh amar balak ben-tzipor al-na timan-a me-ha-loch elai. This verse recounts messengers arriving to Bilaam with a message from Balak, son of Tzippor. The message is a request, or rather a command, that Bilaam not refuse to come to Balak. The words are fairly straightforward, but the nuance comes from the way the request is phrased. [NUM.22.17] Truly, I will greatly honor God, and all that God says to me, I will do. Now, therefore, give glory to me concerning this people. [§] ki-kah-ved ah-kah-ved-kah me-od ve-kol ah-sher toe-mar el-ai eh-eh-seh oo-leh-kah nah kah-vah-lee et hah-ahm hah-zeh. This verse contains several names and descriptors for God. "kah-ved" is a form of the root meaning 'heavy, glorious, weighty'. It is used here to emphasize God's honor and majesty. "El" is 'God'. "kah-vah" is from the root meaning 'to be heavy, glorious'. It can be interpreted as 'glory'. The phrase 'et hah-ahm hah-zeh' translates to 'this people'. The sentence is a pledge of obedience and a request regarding the people. [NUM.22.18] Then Balaam answered and said to the servants of Balak, "If Balak were to give me a house full of silver and gold, I could not transgress the mouth of Yahveh, my God, to do anything small or great." [§] Va'yan Bil'am va'yomer el avdei Balak im yiten li Balak m'lo beito kesef vezahav lo uchal la'avor et pi Yahveh Elohai la'asot k'tana o gdola. This verse recounts Balaam's response to Balak's servants. Balaam states that even if Balak were to give him a house full of silver and gold, he could not disobey the word of Yahveh, his God, whether it be a small or a great matter. [NUM.22.19] And now, please sit here also with you tonight, and I will know what more Yahveh will speak with me. [§] ve’atah sh’vu na bazeh gam-attechem hallayla ve’ed’ah mah-yosef Yahveh dabber immi This verse comes from Numbers 22:3. It details Balaam asking to spend the night, hoping to receive further instruction from Yahveh. ‘Ve’atah’ means ‘and now’. ‘Sh’vu na’ is a request, meaning ‘sit, please’. ‘Bazeh’ means ‘here’ or ‘in this place’. ‘Gam-attechem’ means ‘also you (plural)’. ‘Hallayla’ means ‘tonight’. ‘Ve’ed’ah’ means ‘and I will know’. ‘Mah-yosef’ means ‘what more’. ‘Yahveh’ is the proper name of God. ‘Dabber’ means ‘speak’. ‘Immi’ means ‘with me’. [NUM.22.20] And the Gods came to Balaam at night, and said to him, "If men have come to call to you, rise and go with them, and you shall only do the thing which I speak to you." [§] vayavo elohim el bileam laylah vayomer lo im likroa lecha bau ha'anashim qum lech itam ve'ach et hadavar asher adaber eleicha oto taaseh. This verse describes God approaching Balaam at night. God tells Balaam that if men have come to call him, he should rise and go with them, but he must only do what God speaks to him. [NUM.22.21] And Balaam rose in the morning, and he prepared his donkey, and went with the leaders of Moab. [§] va-ya-kom Bil'am bi-vel-ah-voker va-ya-khavosh et-atonoh va-yelekh im-sarei Mo'av. This verse describes Balaam rising in the morning, preparing his donkey, and then going with the leaders of Moab. 'Va-ya-kom' means 'and rose'. 'Bil'am' is the name Balaam. 'Bi-vel-ah-voker' means 'in the morning'. 'Va-ya-khavosh' means 'and prepared/bridled'. 'Et-atonoh' refers to 'his donkey'. 'Va-yelekh' means 'and went'. 'Im-sarei Mo'av' means 'with the leaders of Moab'. [NUM.22.22] The Gods were angered because he was walking, and an angel of Yahveh stationed himself in the road as an adversary to him. He was riding on a donkey, and his two young men were with him. [§] Va-yichar-af Elohim ki-holech hu, va-yityatzev malach Yahveh baderech lesatan lo, ve-hu rocheh al-atonoh, ushnei nearav imoh. This verse describes the anger of the Gods because he is walking, and how an angel of Yahveh stationed himself in the road to be an adversary to him. He is riding on a donkey, and his two young men are with him. [NUM.22.23] And the donkey saw the angel of Yahveh standing in the road, and his sword was drawn in his hand. And the donkey turned from the road and went into the field. And Balaam struck the donkey to turn it onto the road. [§] Va-teh-reh ha-ah-ton et-mal-akh Yahveh ni-tsav ba-deh-rekh ve-khar-bo shloo-fah be-ya-do va-teht ha-ah-ton min-ha-deh-rekh va-teh-lekh ba-sah-deh va-yahk Bil-am et-ha-ah-ton le-ha-to-tah ha-dah-rekh. This verse describes Balaam’s donkey seeing the angel of Yahveh standing in the road. The donkey veers off the road into a field, and Balaam strikes the donkey to get it back onto the road. [NUM.22.24] And a messenger of Yahveh stood in the path of the vineyards, a wall from this side and a wall from that side. [§] vay-ah-mod mal-akh yahveh be-mish-ol hak-rah-meem, ga-der miz-zeh ve-ga-der miz-zeh. This verse describes an angel of Yahveh standing in the path of the vineyards, with a wall on one side and a wall on the other. 'Malakh' means messenger or angel. 'Mishol' means path or way. 'Hak-rah-meem' means of the vineyards. 'Ga-der' means wall or enclosure. 'Miz-zeh' means from this side. [NUM.22.25] And the donkey saw the angel of Yahveh, and she pressed against the wall, and she pressed Balaam’s foot against the wall, and he added to strike her. [§] va-teh-reh ha-ah-ton et-mal-akh YAH-veh va-tee-lah-kheitz el-ha-keer va-tee-lah-kheitz et-regel Bil-ahm el-ha-keer va-yoh-sef le-ha-koh-tah. This verse describes Balaam’s donkey seeing the angel of Yahveh. 'Va-teh-reh' means 'and she saw'. 'Ha-ah-ton' is 'the donkey'. 'Et-mal-akh' means 'the angel of'. 'YAH-veh' is the proper name of God, and will be translated literally. 'Va-tee-lah-kheitz' means 'and she pressed'. 'El-ha-keer' means 'against the wall'. 'Et-regel Bil-ahm' means 'Balaam’s foot'. 'Va-yoh-sef' means 'and he added', referring to Balaam adding to strike the donkey. [NUM.22.26] And an angel of Yahveh continued his journey and stood in a narrow place, which has no path to turn to the right or to the left. [§] vayosef malach-yahveh abor vayya'mod bemakom tsar asher ein-derech lintot yamin usmol. This verse describes an angel of Yahveh continuing on a journey and stopping in a narrow place where there is no path to turn to the right or to the left. 'Vayosef' means 'and added' or 'and continued'. 'Malach' means 'messenger' or 'angel'. 'Yahveh' is the proper name of God. 'Abor' means 'passing through' or 'journeying'. 'Vayya'mod' means 'and he stood'. 'Bemakom' means 'in the place'. 'Tsar' means 'narrow'. 'Asher' means 'which' or 'that'. 'Ein' means 'there is not'. 'Derech' means 'path' or 'way'. 'Lintot' means 'to turn'. 'Yamin' means 'right'. 'Usmol' means 'and left'. [NUM.22.27] And the donkey saw the angel of Yahveh, and it lay down under Balaam. And Balaam’s anger burned, and he struck the donkey with the staff. [§] va-teh-reh ha-ah-ton et-mal-akh yeh-vah-veh va-tir-batz takh-at bil-ahm va-yik-har-af bil-ahm va-yahk et-ha-ah-ton ba-mah-kel. This verse describes Balaam and his donkey. The donkey sees an angel of Yahveh. The donkey lies down under Balaam. Balaam’s anger burns, and he strikes the donkey with the staff. [NUM.22.28] And Yahveh opened the mouth of the donkey, and it said to Bileam, "What have I done to you that you have struck me these three times?" [§] vayip-takh Yahveh et-pee ha-at-on vat-o-mer liv-le-am meh-ah-see-tee lekh-ah kee hee-kee-tah-nee zeh shah-losh reh-gah-leem This verse describes a situation where Yahveh opens the mouth of a donkey, and the donkey speaks to Bileam. The donkey questions Bileam about why he has struck it three times. [NUM.22.29] And Bileam said to the donkey, "Because you have mistreated me, if there were a sword in my hand, now I would have killed you." [§] Va-yo-mer Bil-am la-a-ton ki hit-a-lal-t' bi lu yesh-herev be-yadi ki ata-ah ha-rag-ti-ch. This verse describes a conversation between Bileam and his donkey. Bileam is angry with the donkey because he believes it has intentionally hindered him. He expresses his frustration by stating that if he had a sword, he would have killed the donkey. [NUM.22.30] And the donkey said to Balaam, "Am I not your donkey, upon whom you have ridden from your youth until this day? Have I consistently sought to do this to you?" And he said, "No." [§] Va-to-mer ha-aton el-Bil'am ha-lo anochi atonecha asher rachavta alai me-oldecha ad-hayom hazeh ha-has-ken his-kan-ti la-asot lecha koh va-yomer lo. This verse describes a talking donkey speaking to Balaam. The donkey questions Balaam, reminding him of their long history of companionship and service. The donkey asks if it has consistently sought to harm Balaam. Balaam responds negatively. [NUM.22.31] And Yahveh revealed the eyes of Balaam, and he saw the angel of Yahveh standing in the road, and his sword was drawn in his hand. And he bowed and prostrated himself to the ground. [§] vayegel Yahveh et einei Bilam; vayar et malakh Yahveh nitzav baderech; v'charbo sh'lufah b'yado; vayikod vayishtachavu le'afav. This verse describes Yahveh revealing something to Balaam’s eyes, causing him to see an angel of Yahveh standing in the road, with a drawn sword in the angel’s hand. Balaam then bows and prostrates himself. [NUM.22.32] And he said to him, "An angel of Yahveh said, "For what reason have you struck your donkey these three times? Behold, I have come out to be an adversary, for the way was hindering me." [§] Va-yo-mer elav malach Yahveh al-mah hikita et-atoncha zeh shalosh regalim hineh anochi yatzati le-satan ki-yarat ha-derech le-negdi. This verse describes a conversation between Balaam and an angel of Yahveh. The angel questions Balaam about striking his donkey three times. The angel states that they have come out to be a satan (an adversary), because the way was hindering them. [NUM.22.33] And the donkey saw me, and she bowed before me. This is with three legs. Perhaps she bowed before me because now even you, I have killed, and her I have revived. [§] va-ti-ra-nee ha-at-ton va-tay-te le-fa-nai zeh sha-losh rega-leem oo-lai na-ta-ta mee-pa-nai kee at-tah gam-ot-cha ha-rag-tee vee-ot-tah heh-heh-yee-tee This verse describes Balaam’s donkey speaking to him. The donkey explains that she knelt before him because she saw Yahveh standing in the road with a drawn sword. Balaam had struck her three times, but Yahveh had kept her alive. The verse details the donkey’s explanation to Balaam about why she fell. [NUM.22.34] And Balaam said to the angel of Yahveh, "I have sinned, for I did not know that you were standing against me in the way. And now, if it is evil in your eyes, I will return." [§] Va-yo-mer Bil-am el ma-lach Yahveh cha-ta-ti ki lo ya-da-ti ki at-tah ni-tzav li-kra-ti ba-da-rech ve-atah im ra be-ei-nei-cha a-shu-vah li. This verse recounts Balaam speaking to the angel of Yahveh. He acknowledges his sin because he did not know the angel was standing in his path. He then offers to return if it is displeasing to the angel. [NUM.22.35] And the angel of Yahveh said to Balaam, "Go with the men, and only speak the word that I will speak to you." And Balaam went with the officials of Balak. [§] Va-yo-mer mal-ach Yahveh el-Bil-am lech im-ha-a-nash-im ve-efes et-ha-da-var a-sher a-da-ber ei-lech oto tedaber va-yelech Bil-am im-sa-rei Ba-lak. This verse describes an angel of Yahveh speaking to Balaam and instructing him to go with the men and to only speak the word that Yahveh speaks to him. It concludes with Balaam going with the officials of Balak. [NUM.22.36] And Balak heard that Bil'am had come, and he went out to meet him to the city of Moab, which is upon the border of Arnon, which is at the edge of the border. [§] Va-yishma Balak ki va Bil'am va-yetze likrato el-ir Mo'av asher al-gevul Arnon asher bi-ktzeh ha-gevul. This verse describes Balak hearing of Bil'am's arrival and going out to meet him near the city of Moab, which is located on the border of Arnon, at the end of the border. [NUM.22.37] And Balak said to Balaam, “Did I not send to you, to call you? Why have you not come to me? Truly, can I not honor you?” [§] va-yo-mer ba-lak el-bil-am ha-lo sha-loch sha-lach-ti e-lei-cha li-kro-la-ch la-mah lo-ha-lach-ta e-lai ha-um-nam lo u-chal ka-ve-de-cha This verse records Balak speaking to Balaam. Balak questions why Balaam has not yet come to him after being sent messengers and offered honor. Each word is relatively straightforward in its meaning; the challenge lies in rendering the nuances of ancient speech into proper English. [NUM.22.38] And Balaam said to Balak, behold, I have come to you now. Is it possible for me to speak anything except the word that the Gods will put in my mouth, that I will speak? [§] Va-yo-mer Bil-am el-Ba-lak, hin-neh va-ti ale-cha at-tah, ha-yachol u-chal da-ber me-umah, ha-da-var a-sher ya-sim Elohim be-fi oto a-da-ber. This verse consists of Balaam speaking to Balak. He is questioning whether he has the ability to speak anything except what the Gods put in his mouth. 'Va-yo-mer' means 'and he said.' 'Bil-am' is Balaam's name. 'El-Ba-lak' means 'to Balak.' 'Hin-neh' means 'behold' or 'here.' 'Va-ti' means 'I have come.' 'Ale-cha' means 'to you.' 'At-tah' means 'now.' 'Ha-yachol' means 'is it possible?' 'U-chal' means 'can I?' 'Da-ber' means 'speak.' 'Me-umah' means 'anything.' 'Ha-da-var' means 'the word.' 'A-sher' means 'that.' 'Ya-sim' means 'will put.' 'Elohim' is 'the Gods.' 'Be-fi' means 'in my mouth.' 'Oto' means 'that.' 'A-da-ber' means 'I will speak'. [NUM.22.39] And Bileam went with Balak, and they came to the city of encampments. [§] vayelekh bileam im balak vayavo kiryat chutzot This verse describes Bileam going with Balak and arriving at Kiryat Chutzot. 'Vayelekh' means 'and he went', 'Bileam' is a proper noun, 'im' means 'with', 'Balak' is a proper noun, 'vayavo' means 'and he came', 'kiryat' means 'city of', and 'chutzot' means 'encampments' or 'courtyards'. [NUM.22.40] And Balak sacrificed cattle and sheep, and he sent them to Balaam and to the officials who were with him. [§] va-yiz-bach Ba-lak ba-kar va-tzo-an va-ye-shal-lach li-vil-am ve-la-sa-rim a-sher it-to. This verse describes Balak sacrificing cattle and sheep and sending them to Balaam and the officials who were with him. 'Va' signifies 'and', indicating a continuation of events. 'Yizbach' means 'he sacrificed'. 'Ba-kar' means 'cattle'. 'Va-tzo-an' means 'and sheep'. 'Va-ye-shal-lach' means 'and he sent'. 'Li-vil-am' means 'to Balaam'. 'Ve-la-sa-rim' means 'and to the officials'. 'A-sher it-to' means 'who were with him'. [NUM.22.41] And it was in the morning, and Balak took Bileam and brought him up to the heights of Baal, and he saw from there the extent of the people. [§] va-yhi ba-boker va-yiqach Balak et Bileam va-yaalehu bamot Baal va-yera misham qetse ha-am This verse describes Balak taking the prophet Bileam to the heights of Baal to view the people. 'Va-yhi' means 'and it was.' 'Ba-boker' means 'in the morning.' 'Va-yiqach' means 'and he took.' 'Et' is a grammatical marker. 'Va-yaalehu' means 'and he brought him up.' 'Bamot Baal' means 'the heights of Baal.' 'Va-yera' means 'and he saw.' 'Misham' means 'from there.' 'Qetse ha-am' means 'the edge of the people' or 'the extent of the people.'

NUM.23

[NUM.23.1] And Bil'am said to Balak, "Build for me here seven altars, and prepare for me here seven bulls and seven rams." [§] Va-yomer Bil'am el-Balak beneh-li bazeh shiv'ah mizbeachot ve-hachen li bazeh shiv'ah parim ve-shiv'ah eilim. This verse contains instructions from the prophet Bil'am to King Balak. Bil'am requests Balak to build seven altars and prepare seven bulls and seven rams for a sacrifice. [NUM.23.2] And Balak did as Balaam spoke, and Balak and Balaam offered a bull and a ram on the altar. [§] va-ya-as Balak ka-asher di-ber Bil-am va-ya-al Balak u-Bil-am par va-ayil bam-miz-bay-ach. This verse describes Balak doing as Balaam spoke, and Balak and Balaam offering a bull and a ram on the altar. The words break down as follows: 'va-ya-as' - and he did; 'Balak' - Balak; 'ka-asher' - as; 'di-ber' - he spoke; 'Bil-am' - Balaam; 'va-ya-al' - and he went up/ascended; 'par' - bull; 'va-ayil' - and ram; 'bam-miz-bay-ach' - on the altar. [NUM.23.3] Then Balaam said to Balak, "Stand by your offering while I go. Perhaps the Gods will encounter me and show me something, which I will then tell you." And he went with his staff. [§] Va-yo-mer Bil-am le-Va-lak hit-ya-tsev al-o-la-tech ve-el-kha o-lai yi-ka-reh Yahveh li-kre-a-ti u-de-var ma-yar-e-ni ve-hig-a-d-ti la-ch va-ye-lech shif-i. This verse describes Balaam telling Balak to prepare his sacrifice while Balaam goes to meet with the Gods, hoping they will reveal something to him, which he will then tell Balak. 'Shifi' refers to his staff/scepter. [NUM.23.4] And the Gods encountered Balaam, and said to him, "I have prepared seven altars, and I will offer an ox and a ram on the altar." [§] vayikar Elohim el-Bil'am vayomer elav et-shiv'at hamizbeachot arakhti va'al par va'ayil bamizbeach. This verse describes God appearing to Balaam and instructing him regarding sacrifices. 'Vayikar' means 'and happened' or 'and encountered'. 'Elohim' is 'the Gods'. 'El' is a preposition meaning 'to'. 'Bil'am' is the name Balaam. 'Vayomer' means 'and said'. 'Elav' means 'to him'. 'Et' is a grammatical particle. 'Shiv'at' means 'seven'. 'Hamizbeachot' means 'the altars'. 'Arakhti' means 'I have prepared'. 'Va'al' means 'and I will offer'. 'Par' means 'an ox'. 'Va'ayil' means 'and a ram'. 'Bamizbeach' means 'on the altar'. [NUM.23.5] And Yahveh placed a word in the mouth of Balaam, and He said, "Return to Balak, and you shall speak thus." [§] Va-ya-sem Yahveh da-var be-fee Bil-am va-yo-amer shuv el-Ba-lak ve-ko te-da-ber. This verse describes Yahveh placing a word in the mouth of Balaam, and then instructing him to return to Balak and speak in a certain way. 'Va-ya-sem' means 'and He placed.' 'Yahveh' is the proper name of God. 'Da-var' means 'word' or 'thing.' 'Be-fee' means 'in the mouth of.' 'Bil-am' is the name Balaam. 'Va-yo-amer' means 'and He said.' 'Shuv' means 'return.' 'El-Ba-lak' means 'to Balak.' 'Ve-ko' means 'and thus' or 'and so.' 'Te-da-ber' means 'you shall speak.' [NUM.23.6] And he returned to him, and behold, he was standing over his burnt offering: he and all the leaders of Moab. [§] va-ya-shav el-av ve-hi-neh nit-sav al-o-la-to hu ve-chol sa-rei mo-av This verse describes a return to someone, and finding someone standing over a burnt offering, that person being him and all the leaders of Moab. [NUM.23.7] And he took up his discourse and said, From Aram Balak, the king of Moab, has guided me, from the mountains of the east. Come, curse for me Jacob, and come, rage against Israel. [§] Va-yee-sah mesh-ahl-o va-yo-am-ar, min-a-rahm yan-cheh-nee va-lak me-lech-mo-av mei-har-rei-keh-dem le-chah a-rah-lee ya-ah-kov u-le-chah zo-ah-mah yis-ra-el. This verse describes Balaam receiving a commission from Balak, the king of Moab. Balak hired Balaam to curse the people of Israel and Jacob. The verse indicates Balak brought Balaam from Aram for this purpose. The meaning of 'Aram' can include Syria, Mesopotamia, or the broader region. 'Harrei-kedem' translates to 'mountains of the east'. [NUM.23.8] What have I struck, has God not struck? And what have I cried out, has Yahveh not become angry? [§] mah ekkob, lo kaboh el, umah ez'om, lo za'am Yahveh. This verse presents a rhetorical question regarding God's actions. "mah ekkob" means "what have I struck?". "lo kaboh el" means "God has not struck". "umah ez'om" means "and what have I cried out?". "lo za'am Yahveh" means "Yahveh has not become angry". The verse questions whether any action taken by the speaker has provoked a response from God. [NUM.23.9] For from the head of rocks we will see him, and from the heights we will behold him. Behold, the people will dwell in solitude, and among the nations they will not be accounted. [§] ki-me-rosh tzurim er-eh-nu u-mig-ba-ot a-shu-re-nu hen-am le-va-dad yish-khon u-va-go-yim lo yit-kha-shav. This verse describes a people set apart. "ki" means "for", "me-rosh tzurim" means "from the head of rocks", "er-eh-nu" means "we will see him", "u-mig-ba-ot" means "and from the heights", "a-shu-re-nu" means "we will behold him", "hen-am" means "behold, the people", "le-va-dad" means "in solitude", "yish-khon" means "will dwell", "u-va-go-yim" means "and among the nations", "lo yit-kha-shav" means "will not be accounted". The verse is speaking of a people who will be separate and not mingled with other nations. [NUM.23.10] Who has counted the dust of Jacob, and numbered the divisions of Israel? May my soul die the death of the righteous, and may my end be like theirs. [§] mee mah-nah ah-far yah-ah-kov oo-mis-par et-roh-bah yees-rah-el tah-mot naf-shee moht yash-areem oo-teh-hee ah-ha-ree-tee kah-moh-hoo. This verse is a poetic expression of longing for righteousness and acceptance by the Gods. It begins with a rhetorical question about who can count the dust of Jacob or number the divisions of Israel, emphasizing the vastness and complexity of the people. The speaker then expresses a desire that their soul might die like the righteous, and that their end might be like theirs. 'Dust of Jacob' and 'divisions of Israel' are understood as metaphors for the descendants of Jacob/Israel and the various tribes or communities within the nation. [NUM.23.11] And Balak said to Bileam, "What have you done to me? I took you to curse my enemies, and behold, you have blessed them!" [§] va-yo-mer ba-lak el bi-le-am meh a-sit-ta li li-kob oy-vai la-kahti-cha ve-hi-neh be-rakh-ta va-rekh. This verse consists of Balak speaking to Bileam. Balak expresses his frustration, questioning why Bileam blessed his enemies instead of cursing them, as Balak had hired him to do. The phrasing indicates a sense of betrayal and disappointment. [NUM.23.12] And he answered and said, "Surely, that which Yahveh puts in my mouth, that I will keep to speak." [§] Va-yaan va-yomar, ha-lo et asher yasim Yahveh be-fee oto eshmor le-daber. This verse describes a response, likely to a divine calling. It expresses a commitment to speak only what Yahveh has placed in the speaker's mouth. 'Va-yaan va-yomar' means 'and he answered and said'. 'Ha-lo' is an interrogative particle meaning 'behold' or 'surely'. 'Et' is a grammatical marker indicating the direct object. 'Asher' means 'which' or 'that'. 'Yasim' means 'He will put' or 'He has put'. 'Be-fee' means 'in my mouth'. 'Oto' means 'it' or 'him'. 'Eshmor' means 'I will keep' or 'I will guard'. 'Le-daber' means 'to speak'. [NUM.23.13] And Balak said to him, "Come now with me to another place, from which you will see them from there. You will see only a portion of them, and not all of them, and bless me from there." [§] Va-yomer Balak elav, lecha-na itti el-makom acher asher tira'enu misham efes katzehu tira'eh vechullo lo tira'eh vekabeno-li misham. This verse is from Numbers 24:9. Balak asks Balaam to come with him to another place from which he hopes to get a better view of the Israelites. He wants a view that is not complete, but partial – not seeing all of them at once. He also asks for a blessing from that place. [NUM.23.14] And he took the field of watchers to the head of the peak, and he built seven altars and he offered a bullock and a ram on the altar. [§] Va-yik-kha-hey-hu seh-deh tso-fim el-rosh hap-pis-gah va-yiven shiv-ah miz-be-khot va-ya-al par va-ayil bam-miz-be-akh. This verse describes an action performed by an unnamed individual. 'Va-yik-kha-hey-hu' indicates 'and he took'. 'Seh-deh tso-fim' is 'field of watchers'. 'El-rosh hap-pis-gah' means 'to the head of the peak'. 'Va-yiven' is 'and he built'. 'Shiv-ah miz-be-khot' is 'seven altars'. 'Va-ya-al' is 'and he offered'. 'Par' is 'bullock'. 'Va-ayil' is 'and ram'. 'Bam-miz-be-akh' is 'on the altar'. [NUM.23.15] And he said to Balak, "Stand here by your offering, and I will encounter here." [§] vayomer el-balak hityatsev koh al-olatkha ve-anokhi ikareh koh This verse contains a command and a declaration. 'Vayomer' means 'and he said'. 'El-Balak' means 'to Balak'. 'Hityatsev' is a command meaning 'stand'. 'Koh' means 'here' or 'thus'. 'Al-olatkha' means 'upon your offering'. 'Ve-anokhi' means 'and I'. 'Ikareh' means 'I will encounter' or 'I will meet'. 'Koh' again means 'here' or 'thus'. [NUM.23.16] And it happened that Yahveh appeared to Balaam, and He put a word in his mouth, and He said, "Return to Balak, and thus you will speak." [§] Va-yee-kar Yahveh el-Bil-am va-ya-sem da-var be-fee-oo va-yo-ah-mer shuv el-Ba-lak ve-ko te-da-ber. This verse describes Yahveh appearing to Balaam and putting words in his mouth to speak to Balak. 'Va-yee-kar' means 'and it happened that Yahveh appeared'. 'El' is a preposition meaning 'to'. 'Bil-am' is the name Balaam. 'Va-ya-sem' means 'and He put'. 'Da-var' means 'word' or 'thing'. 'Be-fee-oo' means 'in his mouth'. 'Va-yo-ah-mer' means 'and He said'. 'Shuv' means 'return'. 'El-Ba-lak' means 'to Balak'. 'Ve-ko' means 'and thus'. 'Te-da-ber' means 'you will speak'. [NUM.23.17] And he came to him, and behold, he was standing by his burnt offering, and the princes of Moab were with him. And Balak said to him, "What has spoken Yahveh?" [§] va-yo-vo ei-lav ve-hi-no nit-sav al-olat-o ve-sa-rei mo-av it-to va-yo-mer lo ba-lak mah-di-ber Yahveh This verse describes Balak approaching Balaam. 'Va-yo-vo' means 'and he came'. 'Ei-lav' means 'to him'. 'Ve-hi-no' means 'and behold'. 'Nit-sav' means 'standing'. 'Al-olat-o' means 'upon his burnt offering'. 'Ve-sa-rei mo-av it-to' means 'and the princes of Moab with him'. 'Va-yo-mer lo ba-lak' means 'and Balak said to him'. 'Mah-di-ber Yahveh' means 'what has spoken Yahveh'. [NUM.23.18] And he lifted up his parable and said, "Rise, Balak, and hear. Listen to me, my Lord, my son Tzippor." [§] vayisa mashalo vayomer qum balak ushma haazinah adai beno tzippor This verse comes from Numbers 24:3. 'Vayisa' means 'and he lifted up'. 'Mashalo' means 'his parable'. 'Vayomer' means 'and he said'. 'Qum' is an imperative meaning 'rise'. 'Balak' is a proper noun, the name of a king. 'Ushma' means 'and hear'. 'Haazinah' is also a command to 'listen'. 'Adai' means 'my Lord'. 'Beno' means 'my son'. 'Tzippor' is a proper noun, a name. [NUM.23.19] Not a man is God and will lie, and a son of man and will repent. That one says and will not do, and speaks and will not establish it. [§] lo ish el viykazev uben adam v'yitnecham hahu amar v'lo ya'aseh v'dibber v'lo yekimena. This verse describes the unreliability of humanity compared to the divine. "ish" means man, "el" means God, "ben adam" means son of man (humanity), "yekazev" means to lie, "yitnecham" means to repent, "amar" means to say, "ya'aseh" means to do, "dibber" means to speak, and "yekimena" means to establish/fulfill. The structure is a contrasting statement highlighting humanity’s tendency to say and not do, and to speak without establishing what is said. [NUM.23.20] Behold, I have taken the blessing and I bless, and I will not return it. [§] hin-neh bah-rech lak-akh-tee oo-veh-rech veh-lo ah-shee-veh-neh This verse contains several components. "Hinneh" means "Behold". "Barech" is a verb meaning "to bless". "Lakachti" means "I have taken". "U" is a conjunction meaning "and". "Ve" is also a conjunction meaning "and". "Lo" means "not". "Ashiveh" means "I will return". "Nena" is a suffix, indicating a pronoun. The overall verse is a statement concerning the speaker's ability to bless, and the implied inability to have that blessing returned. [NUM.23.21] God did not regard iniquity in Jacob, and God did not see trouble in Israel. Yahveh, his Gods, are with him, and the shout of a king is in him. [§] lo-hivit aven be-yaakov ve-lo-ra’ah amal be-yisrael. Yahveh Elohimav immo utruat melech bo. This verse describes God's benevolent oversight of Jacob and Israel. 'Aven' refers to iniquity or perversity. 'Amal' means toil or trouble. 'Elohimav' is 'his Gods'. 'Truat melech' means the shout of a king, or royal acclaim. [NUM.23.22] God brought them out of Egypt, like the calves of a wild ox for him. [§] El mo-tzee-ahm mee-mitz-rah-yeem k'toe-fot reh-em loh. This verse describes God bringing Israel out of Egypt. 'El' is a general term for God. 'mo-tzee-ahm' means 'bringing them out'. 'mitz-rah-yeem' is Egypt. 'k'toe-fot reh-em' means 'like the offspring of a wild ox' or 'like calves of the wild ox,' referring to the numerousness and strength of the people. 'loh' is 'to him' or 'for him'. [NUM.23.23] For no divination is in Jacob, nor enchantment in Israel. At this time it will be said to Jacob and to Israel, what has God wrought? [§] ki lo-nachash be-Ya'akov ve-lo-kesem be-Yisrael ka'et ye'amer le-Ya'akov u-le-Yisrael mah-pa'al El. This verse discusses that divining or enchantment is not practiced among Jacob or Israel. It questions what God has done. [NUM.23.24] Behold, a people will rise up like a lion, and a male lion will roar. They will not rest until they have eaten their fill of prey, and will drink the blood of the slain. [§] hen-am k’labi yakum v’cha’ari yitnashsha’ lo yishkab ad-yo’chal teref v’dam-chalalim yishte This verse describes a people rising up like a lion and a male lion roaring. It states they will not rest until they have eaten their fill of prey and drunk the blood of the slain. 'Hen' is an interjection, indicating 'behold'. 'Am' means 'people'. 'K’labi' means 'like a lion'. 'Yakum' means 'will rise'. 'V’cha’ari' means 'and a male lion'. 'Yitnashsha’ means 'will roar'. 'Lo yishkab' means 'will not lie down/rest'. 'Ad-yo’chal' means 'until he eats'. 'Teref' means 'prey'. 'V’dam-chalalim' means 'and the blood of the slain'. 'Yishte' means 'will drink'. [NUM.23.25] And Balak said to Bileam, "Even displeasure you will not accept from us, and a blessing you will not bestow upon us." [§] Va-yo-mer Ba-lak el Bil-am gam-kov lo ti-kve-ne-nu gam-ba-rech lo te-va-rech-enu. This verse consists of several words. "Va-yo-mer" means 'and he said'. "Ba-lak" is a proper noun, a name. "el" means 'to'. "Bil-am" is a proper noun, a name. "gam" means 'also' or 'even'. "kov" is from the root meaning to be displeased or to hate. "lo" means 'not'. "ti-kve-ne-nu" is a verb meaning 'you will accept' or 'you will receive', with the suffix 'nu' indicating 'us'. "ba-rech" is a verb meaning 'to bless'. "te-va-rech-enu" means 'you will bless us'. [NUM.23.26] And Balaam answered and said to Balak, "Did I not speak to you, saying, 'All that Yahveh speaks, that I will do?'" [§] va-yaan bil-am va-yomer el-ba-lak ha-lo di-barti ele-cha le-emor kol asher ye-da-ber Yahveh oto e-eh-seh. This verse recounts Balaam's response to Balak. 'va-yaan' means 'and he answered'. 'bil-am' is the name Balaam. 'va-yomer' means 'and he said'. 'el-ba-lak' means 'to Balak'. 'ha-lo' is a rhetorical question meaning 'did I not'. 'di-barti' means 'I spoke'. 'ele-cha' means 'to you'. 'le-emor' means 'to say'. 'kol asher' means 'all that'. 'ye-da-ber' means 'speaks'. 'Yahveh' is the name of God. 'oto' means 'it'. 'e-eh-seh' means 'I will do'. The verse expresses Balaam's commitment to fulfill whatever Yahveh commands. [NUM.23.27] And Balak said to Balaam, "Come now, let me take you to another place, perhaps it will be right in the eyes of the Gods and they will accept it for me from there." [§] va-yo-mer ba-lak el bil-am le-kha-na ek-khakh-kha el ma-kom a-kher u-lai yee-shar be-ei-nei ha-elohim ve-kab-bo-to lee mee-sham This verse describes Balak speaking to Balaam. Balak asks Balaam to come with him to another place, hoping that the Gods will favor him from that location. 'Balak' is a proper noun, a name. 'Balaam' is a proper noun, a name. 'lekha-na' means 'come now'. 'ekhakhkha' means 'I will take you'. 'ma-kom a-kher' means 'another place'. 'u-lai' means 'perhaps'. 'yee-shar' means 'it will be straight/right'. 'be-ei-nei' means 'in the eyes of'. 'ha-elohim' means 'the Gods'. 've-kab-bo-to' means 'and accept it'. 'lee' means 'for me'. 'mee-sham' means 'from there'. [NUM.23.28] And Balak took Balaam to the head of Peor that overlooks the face of the wilderness. [§] Va-yik-akh Ba-lak et-Bil-am ro-esh ha-Pe-or ha-nish-kaf al-pe-nei ha-ye-shi-mon. This verse describes Balak taking Balaam to the head of Peor, which overlooks the wilderness. 'Va-yik-akh' means 'and he took'. 'Ba-lak' is a proper noun, the name of a king. 'et' is a grammatical particle. 'Bil-am' is a proper noun, the name of a prophet. 'ro-esh' means 'head'. 'ha-Pe-or' means 'of Peor', referring to a mountain. 'ha-nish-kaf' means 'that overlooks'. 'al-pe-nei' means 'over the face of'. 'ha-ye-shi-mon' means 'the wilderness'. [NUM.23.29] And Bil'am said to Balak, "Build for me here seven altars, and prepare for me here seven bulls and seven rams." [§] Va-yomer Bil'am el-Balak beneh-li bazeh shiv'ah mizbeachot ve-hachen li bazeh shiv'ah parim ve-shiv'ah eilim. This verse contains instructions from the prophet Bil'am to King Balak. Bil'am requests Balak to build seven altars and prepare seven bulls and seven rams for a sacrifice. [NUM.23.30] And Balak did as Bileam had said, and he caused a bull and a ram to ascend upon the altar. [§] va'yas balak ka'asher amar bileam va'ya'al par va'ayil bamizbeach This verse describes what Balak did as per the instructions of Bileam. Specifically, Balak offered a bull and a ram on the altar.

NUM.24

[NUM.24.1] And Balaam saw that it was good in Yahveh’s eyes to bless Israel, and he did not go as at other times to seek omens. And he set his face toward the wilderness. [§] Va-yar Bil’am ki tov be-einei Yahveh levarech et Yisrael ve-lo halach ke-fa’am be-fa’am likrat nechashim va-yashet el hamidbar panav. This verse describes Balaam seeing that it was good in Yahveh’s eyes to bless Israel, and therefore he did not proceed as he had before toward divining tools. Instead, he turned his face toward the wilderness. [NUM.24.2] And Balaam lifted his eyes and saw Israel dwelling according to their tribes, and the spirit of the Gods was upon him. [§] Va-yee-sah Bil-am et ay-nav va-yar-ah et yis-ra-el sho-chen li-shva-tav va-tee hee a-lav roo-ach elo-heem. This verse describes Balaam lifting his eyes and seeing the people of Israel settled according to their tribes. Then, the spirit of the Gods came upon him. [NUM.24.3] He lifted his discourse and said, "The declaration of Bileam, son of Beor, and the declaration of the man whose eye is closed." [§] vayisa mishalo vayomer ne'um Bileam beno Beor une'um hagever shtum ha'ayin This verse introduces a pronouncement or oracle. 'Vayisa mishalo' means 'he lifted his discourse' or 'he spoke his parable'. 'Vayomer' means 'and he said'. 'Ne'um Bileam beno Beor' means 'the declaration of Bileam, son of Beor'. 'Une'um hagever shtum ha'ayin' means 'and the declaration of the man whose eye is closed' or 'the man with impaired vision'. This last phrase is often interpreted as a description of a prophet receiving a vision. [NUM.24.4] A declaration of the one who hears the words of God, who is a seer of visions from the Almighty, who will envision a falling one and one with open eyes. [§] Ne'um shomea imrei-El asher machazeh Shaddai yechzeh nofel u'glui einayim. This verse contains several names for God. "Ne'um" means "declaration of" or "says". "Shomea" means "hearer" or "one who hears". "Imrei-El" means "words of God". "Asher" means "who" or "which". "Machazeh" means "vision" or "seer". "Shaddai" is a name for God, often translated as "Almighty". "Yechzeh" means "he will see" or "he will envision". "Nofel" means "falling" or "one who falls". "Glui" means "open" or "manifest". "Einayim" means "eyes". Therefore, the verse describes a declaration of the one who hears the words of God, who is a seer of visions from the Almighty, who will envision a falling and an open-eyed one. [NUM.24.5] How good are your tents, Jacob, your dwellings, Israel. [§] mah-toh-voo oh-ha-lay-kah ya-ah-kohb mish-keh-noh-teh-kah yis-rah-el This verse is from Numbers 24:5. "mah" means "what". "tov" means "good". "ohal" means "tent". "yakov" is Jacob. "mishkan" means dwelling. "yisrael" is Israel. The verse is poetic and expresses admiration for the dwellings of Jacob and Israel. [NUM.24.6] Like streams that are planted, like gardens by a river, like tents that Yahveh planted, like cedars by waters. [§] ki-ne-cha-lim nee-ta-yu ke-ga-not a-lei na-har ka-a-ha-lim na-ta Yahveh ka-a-ra-zim a-lei ma-yim. This verse uses a simile to describe how God provides. "Ki-ne-chalim" means "like streams". "Nita-yu" means "are planted". "Ke-ganot" means "like gardens". "Alei nahar" means "by a river". "Ka-ahalim" means "like tents". "Nata" means "planted". "Yahveh" is the proper name of God. "Ka-arazim" means "like cedars". "Alei mayim" means "by waters". The verse is speaking about how God establishes people, comparing it to flourishing natural imagery. [NUM.24.7] Waters will drip from his bucket, and he will sow his seed in abundant waters, and his kingdom will be lifted up from the rooftop, and his kingdom will be exalted. [§] yiz-zal ma-yim mid-dely-avo u-zar-o be-ma-yim rab-bim ve-yar-om me-ag-ag mal-ko-o ve-ti-nas-se mal-ku-to This verse uses several key terms. "ma-yim" is the plural of "mayim" meaning waters. "delyo" is a bucket or pail, and "zar" means to sow. "agag" refers to a rooftop, often used as a place for observation, and therefore symbolically refers to power. "mal-ko" is "his kingdom". "ti-nas-se" means to lift up or exalt. [NUM.24.8] God brought them out of Egypt, like the horns of a wild ox for him. He will consume nations, his enemies, and their bones will be crushed, and his arrows will pierce. [§] El motzi'o mimitzrayim keto'efot re'em lo, yo'chal goyim tzareiv v'atzmoteyhem yigarem v'chitzav yimchatz. This verse describes God bringing Israel out of Egypt, comparing that power to the horns of a wild ox. It continues with a description of God consuming the enemies of Israel, shattering their bones, and breaking their arrows. [NUM.24.9] He kneels, he lies down like a lion and a young lion; who will rouse him? Blessed are those who bless him, and cursed are those who curse him. [§] karah shakhav ka'ari u'klavi mi yeqimenoo, m'varechecha barookh v'orechecha aroor. This verse describes a powerful being lying down like a lion and a young lion, asking who will rouse it. It then states that those who bless this being are blessed, and those who curse it are cursed. 'Karah' means to kneel or crouch. 'Shakhav' means to lie down. 'Ka'ari' means like a lion. 'U'klavi' means and a young lion. 'Mi yeqimenoo' means who will rouse it. 'M'varechecha' means those who bless you. 'Barookh' means blessed. 'V'orechecha' means and those who curse you. 'Aroor' means cursed. [NUM.24.10] The anger of Balak burned toward Bil’am, and he struck his hands together, and Balak said to Bil’am, “To curse my enemies I called you, and behold, you have blessed, blessing them three times.” [§] vayichar-af Balak el-Bil’am vayispok et-kapav vayomer Balak el-Bil’am lakov oyvay kar’atich vehine berachta barech zeh shalosh pe’amim. This verse describes Balak’s anger toward Bil’am because Bil’am blessed the Israelites instead of cursing them. Balak had hired Bil’am to curse his enemies, but Bil’am repeatedly blessed them. 'Vayichar-af' means 'his anger burned'. 'Lakov oyvay' means 'to curse my enemies'. 'Kar’atich' means 'I called you'. 'Vehine' means 'and behold'. 'Barech' means 'blessed'. 'Shalosh pe’amim' means 'three times'. [NUM.24.11] And now, flee to your place. I said, "I will surely honor you," but behold, Yahveh has withheld honor from you. [§] ve'atah berach-lecha el-mekomcha amar'ti kabed achabedcha vehineh mna'cha Yahveh mikabod. This verse describes a situation where someone is being told to flee to their place. The speaker states they had intended to honor this person, but Yahveh has prevented that honor. [NUM.24.12] And Balaam said to Balak, “Did I not also speak to your messengers, whom you sent to me, to say?” [§] Va-yo-mer Bil-am el-Ba-lak ha-lo gam el-mal-a-chei-cha asher-sha-lach-ta e-lai di-bar-ti le-e-mor. This verse consists of a statement made by Balaam to Balak. 'Va-yo-mer' means 'and he said'. 'Bil-am' is the name Balaam. 'el-Ba-lak' means 'to Balak'. 'ha-lo' is an interrogative particle meaning 'do...not?'. 'gam' means 'also'. 'el-mal-a-chei-cha' means 'to your messengers'. 'asher-sha-lach-ta' means 'that you sent'. 'e-lai' means 'to me'. 'di-bar-ti' means 'I spoke'. 'le-e-mor' means 'to say'. The overall structure is a question posed by Balaam to Balak, referencing a previous conversation with Balak's messengers. [NUM.24.13] If Balak will give me the fullness of his house of silver and gold, I cannot transgress the mouth of Yahveh to do good or evil of my own accord, but whatever Yahveh will speak to him, I will speak. [§] Im-yitten-li Balak m’lo beto kesef vezahav, lo uchal la’avor et pi Yahveh la’asot tovah o ra’ah milibi asher yidaber Yahveh oto adaber. This verse comes from Numbers 22:8. Balak offers Balaam riches to curse Israel. Balaam responds that he cannot act outside of what Yahveh commands. ‘Im’ means ‘if’. ‘Yitten’ means ‘he will give’. ‘Balak’ is a proper name. ‘M’lo’ means ‘fullness’ or ‘full’. ‘Beto’ means ‘his house’. ‘Kesef’ means ‘silver’. ‘Vezahav’ means ‘and gold’. ‘Lo uchal’ means ‘I cannot’. ‘La’avor’ means ‘to pass’ or ‘to transgress’. ‘Et pi Yahveh’ is a construct phrase meaning ‘the mouth of Yahveh’ - referring to His command. ‘La’asot’ means ‘to do’. ‘Tovah’ means ‘good’. ‘O’ means ‘or’. ‘Ra’ah’ means ‘evil’. ‘Milibi’ means ‘from my heart’ or ‘of my own accord’. ‘Asher’ means ‘that’ or ‘which’. ‘Yidaber’ means ‘he will speak’. ‘Yahveh’ is the proper name of God. ‘Oto’ means ‘him’ or ‘it’. ‘Adaber’ means ‘I will speak’. [NUM.24.14] And now, behold, here I am going to my people. Let me advise you regarding what this people will do to your people in the latter days. [§] ve'ata hinneni holech le'ammi lecha i'atzcha asher ya'aseh ha'am hazeh le'ammcha be'acharit hayamim. This verse comes from Exodus 32:27. 'Ve'ata' means 'and now'. 'Hinneni' means 'behold, here I am'. 'Holech' means 'going'. 'Le'ammi' means 'to my people'. 'Lecha' means 'to you'. 'I'atzcha' means 'I will advise you'. 'Asher' means 'that'. 'Ya'aseh' means 'will do'. 'Ha'am hazeh' means 'this people'. 'Le'ammcha' means 'to your people'. 'Be'acharit hayamim' means 'in the latter days'. The verse is spoken by Moses to God, as he is about to go down from the mountain with the tablets of the covenant. [NUM.24.15] He lifted his discourse and said, "The declaration of Bileam, son of Beor, and the declaration of the man whose eye is closed." [§] vayisa mishalo vayomer ne'um Bileam beno Beor une'um hagever shtum ha'ayin This verse introduces a pronouncement or oracle. 'Vayisa mishalo' means 'he lifted his discourse' or 'he spoke his parable'. 'Vayomer' means 'and he said'. 'Ne'um Bileam beno Beor' means 'the declaration of Bileam, son of Beor'. 'Une'um hagever shtum ha'ayin' means 'and the declaration of the man whose eye is closed' or 'the man with impaired vision'. This last phrase is often interpreted as a description of a prophet receiving a vision. [NUM.24.16] The declaration of one who hears the words of God and knows the knowledge of the Most High, whose visions come from the Almighty, will see falling and revealed things with open eyes. [§] Ne'um shome'a imrei-el ve-yode'a da'at elyon, mahazeh shaddai yechezeh nofel u-glui einayim. This verse describes someone who hears the words of God, knows the knowledge of the Most High, and whose visions come from the Almighty. It speaks of seeing both falling and revealed things. "Ne'um" means 'declaration of'. "Shome'a" is 'hearing'. "Imrei" means 'words of'. "El" means 'God'. "Yode'a" means 'knowing'. "Da'at" means 'knowledge of'. "Elyon" means 'the Most High'. "Mahazeh" means 'visions of'. "Shaddai" means 'the Almighty'. "Yechezeh" means 'will see'. "Nofel" means 'falling'. "Glui" means 'revealed'. "Einayim" means 'eyes'. [NUM.24.17] We will see it, but not now. We will make complete, but not soon. Your path, a star from Jacob, will arise. And a tribe will rise from Israel and shatter the borders of Moab, and utterly destroy all the descendants of Seth. [§] er'enu v'lo atta ashurenu v'lo karov darach kochav miyaakov v'kam shevet miyisrael umachatz pa'atei moav ukar'kar kol b'nei shet. This verse describes a future event, a star arising from Jacob, a tribe rising from Israel who will defeat Moab and destroy the descendants of Seth. The phrasing suggests a prophetic vision, referencing a distant future event. 'Ere'nu' implies 'we will see', but with a sense of deferred vision. 'Ashurenu' is related to 'to make complete or perfect', but also has connotations of 'to bind'. 'Darach' means 'your way' or 'your path'. 'Pa'atei' refers to the 'corners' or 'borders' of Moab, representing its power and territory. 'Kar'kar' refers to a complete and utter destruction. [NUM.24.18] And Edom will be an inheritance, and the inheritance will be Seir, to its enemies, and Israel will do valor. [§] ve-ha-ya edom yerasha ve-ha-ya yerasha seir oyvayv ve-yisrael ose chayil. This verse describes the future dominion of Edom and Israel. 'Edom' is a proper noun, the name of a nation. 'Yerasha' means inheritance or possession. 'Seir' is a geographical region associated with Edom. 'Oybav' means enemies. 'Yisrael' is the name of the nation of Israel. 'Ose' means doing or making. 'Chayil' means strength, power, or valor. [NUM.24.19] And it will descend from Jacob, and the Gods will destroy a remnant from the city. [§] ve-yerd mi-ya-akov ve-he-avid sarid me-ir. This verse consists of a conjunction 'and', a verb meaning 'descend' or 'go down', a prepositional phrase meaning 'from Jacob', another conjunction 'and', a verb meaning 'destroy', a noun meaning 'remnant', and a prepositional phrase meaning 'from the city'. The verse describes something descending from Jacob and destroying a remnant from the city. [NUM.24.20] And he saw Amalek and he lifted his oracle and he said, "The beginning of nations is Amalek, and his end is until destruction." [§] Va-yar et-Amalek va-yisa mashalo va-yomer re-sheet go-yim Amalek ve-ach-rito adei oved. This verse describes a prophecy concerning the nation of Amalek. 'Va-yar' means 'and he saw'. 'Et-Amalek' means 'Amalek'. 'Va-yisa mashalo' means 'and he lifted his parable/oracle'. 'Va-yomer' means 'and he said'. 'Re-sheet go-yim' means 'the beginning of nations'. 'Amalek' is repeated as the subject. 'Ve-ach-rito' means 'and his end'. 'Adei oved' means 'until destruction'. The verse is speaking about a prophecy regarding the fate of Amalek. [NUM.24.21] And he saw the Kenite and raised his parable, and said, "Strong is your dwelling, and place your nest in the rock." [§] Va-yar et-ha-keyni va-yissa meshalo va-yomar eitan moshabekha ve-sim ba-sela kinnekha. This verse describes a vision or prophetic utterance. It details seeing a Kenite and then speaking a parable about their dwelling. 'Va-yar' means 'and he saw'. 'Et-ha-keyni' means 'the Kenite'. 'Va-yissa meshalo' means 'and he raised his parable'. 'Va-yomar' means 'and he said'. 'Eitan moshabekha' means 'strong is your dwelling'. 'Ve-sim ba-sela kinnekha' means 'and place your nest in the rock'. [NUM.24.22] For if this is to be the case that you wander restlessly, to what extent will the land of Asshur hold you captive? [§] kee im-yih-yeh leh-bah-ehr kah-een ad-mah ah-shoor tish-beh-kah This verse comes from Genesis 4:15. It is God speaking to Cain after Cain has murdered his brother Abel. 'kee im' means 'for if'. 'yih-yeh' is a future tense of 'to be'. 'leh-bah-ehr' means 'to wander'. 'kah-een' is Cain's name. 'ad-mah' means 'how much more', or 'to what extent'. 'ah-shoor' refers to the land of Asshur. 'tish-beh-kah' means 'you will be captured' or 'you will be held'. Essentially, God is saying that if Cain is to wander as a restless vagabond, how much more will he be held captive by the land of Asshur. [NUM.24.23] And he lifted his parable and said, “Woe, who will live from the increase of God?” [§] vayissa meshalo vayomer oy mi yihyeh misumo El. This verse consists of several parts. 'Vayissa' means 'and he lifted'. 'Meshalo' means 'his parable'. 'Vayomer' means 'and he said'. 'Oy' is an interjection expressing woe. 'Mi' means 'who'. 'Yihyeh' means 'will live'. 'Misumo' means 'from his additions' or 'from what increases him'. 'El' means 'God'. Therefore, the verse describes someone lifting up a parable and then asking who will live from God’s increase. [NUM.24.24] And islands from the hand of Kittim, and they oppressed Assyria, and they oppressed Eber, and also he, to destruction. [§] ve-tsim mi-yad kit-tim ve-innu ash-shur ve-innu-e-ver ve-gam-hu adei oved This verse describes a people being taken from the hand of Kittim, and then oppressing Assyria and Eber, eventually facing their own destruction. 'Kittim' often refers to the islands of Cyprus and related areas. 'Eber' is an ancestor of the Israelites. The verse speaks of a reversal of fortune - those initially oppressed becoming oppressors, only to be ultimately defeated. [NUM.24.25] And Bil’am rose and went and returned to his place, and also Balak went to his way. [§] Va-yakam Bil’am va-yelekh va-yashav li-meqomo, ve-gam-Balak halakh le-darkkho. This verse describes the actions of both Bil’am and Balak after an interaction (not included in this verse). 'Va-yakam' means 'and rose' or 'and stood up'. 'Bil’am' is a proper noun, a person's name. 'Va-yelekh' means 'and he went'. 'Va-yashav' means 'and he returned' or 'and he sat down'. 'Li-meqomo' means 'to his place'. 'Ve-gam-Balak' means 'and also Balak'. 'Halakh' means 'he went'. 'Le-darkkho' means 'to his way'.

NUM.25

[NUM.25.1] And Israel settled in Shittim, and the people began to commit sexual immorality with the daughters of Moab. [§] Va-yeshev Yisrael ba-Shittim va-yachel ha-am liznot el-bnot Moav. This verse describes the Israelites settling in Shittim and beginning to engage in sexual relations with the daughters of Moab. 'Va-yeshev' means 'and he settled'. 'Yisrael' is 'Israel'. 'Ba-Shittim' means 'in Shittim'. 'Va-yachel' means 'and the people began'. 'Ha-am' means 'the people'. 'Liznot' means 'to commit sexual immorality'. 'El-bnot' means 'to the daughters of'. 'Moav' is 'Moab'. [NUM.25.2] And she called the people to the sacrifices of the gods of them, and the people ate, and they bowed down to the gods of them. [§] va-tee-kre-ah-nah la-ahm le-ziv-hay eh-lo-hay-hen va-yo-khal ha-ahm va-yish-ta-hav-vu lay-eh-lo-hay-hen This verse describes a situation where someone called the people to sacrifices for their gods, and the people ate and worshipped their gods. [NUM.25.3] And Israel clung to Baal Peor, and the anger of Yahveh burned against Israel. [§] vayitsamed yisrael livhaal peor vayichar-af Yahveh beyisrael vayitsamed means 'and he clung to'. yisrael means 'Israel'. livhaal peor means 'to Baal Peor'. vayichar-af means 'and burned the anger'. Yahveh is the proper name of God. beyisrael means 'in Israel'. This verse describes Israel clinging to the worship of Baal Peor, which provoked the anger of Yahveh against Israel. [NUM.25.4] And Yahveh said to Moses, "Take all the leaders of the people and execute them to Yahveh before the sun, and the wrath of Yahveh will turn away from Israel." [§] Va-yomer Yahveh el-Mosheh kah-ah-kh et-kol-rash-ei ha-am ve-ho-ka-ay otam le-Yahveh neged ha-shamesh ve-yashov charon af-Yahveh mi-Yisrael. This verse describes God’s instruction to Moses regarding the golden calf incident. ‘Va-yomer’ means ‘and said’. ‘Yahveh’ is the proper name of God. ‘El-Mosheh’ means ‘to Moses’. ‘Kah-ah-kh’ means ‘take’. ‘Et-kol-rash-ei ha-am’ means ‘all the heads of the people’. ‘Ve-ho-ka-ay otam’ means ‘and execute them’. ‘Le-Yahveh’ means ‘to Yahveh’. ‘Neged ha-shamesh’ means ‘before the sun’. ‘Ve-yashov charon af-Yahveh’ means ‘and the wrath of Yahveh will turn away’. ‘Mi-Yisrael’ means ‘from Israel.’ [NUM.25.5] And Moses said to the judges of Israel, "Kill each man his people who cling to Baal of Peor." [§] Va-yo-mer Moshe el shoftei Yisrael hirgu ish anashav ha-nitsmadim l’Vaal Peor. This verse comes from Numbers 25:5. ‘Va-yo-mer’ means ‘and said’. ‘Moshe’ is Moses. ‘El’ means ‘to’. ‘Shoftei Yisrael’ means ‘judges of Israel’. ‘Hirgu’ means ‘kill’. ‘Ish’ means ‘man’. ‘Anashav’ means ‘his people’. ‘Ha-nitsmadim’ means ‘those who cling’. ‘L’Vaal Peor’ means ‘to Baal of Peor’. This is a command from Moses to the judges of Israel to kill those who have attached themselves to the worship of Baal Peor. [NUM.25.6] And behold, a man from the sons of Israel came and brought the Midianite to his brothers before the eyes of Moses and before the eyes of all the assembly of the sons of Israel, and they were weeping at the entrance of the tent of meeting. [§] vehinneh ish mibnei yisrael ba vayakrev el echav et hamidyanit le’einei mosheh ule’einei kol adat bnei yisrael vehemah bochim petach ohel mo’ed. This verse describes a man from the Israelites bringing a Midianite woman before Moses and the entire assembly of Israel. They then begin to weep outside the tent of meeting. [NUM.25.7] And Phinehas, son of Eleazar, son of Aaron the priest, saw, and he rose from within the congregation and took a spear in his hand. [§] Va-yar Pinhas ben Eleazar ben Aharon ha-kohen va-yakum mi-toch ha-eida va-yiqach romach be-yado. This verse describes Phinehas, son of Eleazar, son of Aaron the priest, rising from within the congregation and taking a spear in his hand. The verb forms indicate action in the past. 'Ben' means 'son of', and 'ha' is a definite article meaning 'the'. 'Kohen' means 'priest'. [NUM.25.8] And he came after the Israelite man and woman to their tent and pierced both of them, the Israelite man and the woman, to their tent. And the plague was stopped from over the children of Israel. [§] Va-yo-vo a-char ish-yis-ra-el el-ha-koo-bah va-yeed-kor et-shnei-hem et ish yis-ra-el ve-et ha-ish-shah el koo-ba-tah va-tay-atzar ha-ma-geh-fah may-al be-nei yis-ra-el. This verse describes an event where a man came after an Israelite man and woman to their tent and pierced both of them. Subsequently, the plague ceased over the children of Israel. 'koo-bah' refers to a tent or dwelling. 'ma-geh-fah' refers to a plague or pestilence. [NUM.25.9] And the dead in the plague were twenty-four thousand. [§] va-yih-yu ha-me-tim ba-ma-ge-fah ar-bah-ah ve-es-rim a-lef. This verse describes the number of deaths caused by a plague. 'Va-yih-yu' means 'and they were'. 'Ha-me-tim' means 'the dead'. 'Ba-ma-ge-fah' means 'in the plague'. 'Ar-bah-ah ve-es-rim' means 'four and twenty', or 'twenty-four'. 'A-lef' means 'thousand'. [NUM.25.10] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.25.11] Phinehas, son of Eleazar, son of Aaron, the priest, restrained my anger from upon the sons of Israel by his zeal for my zeal within them, and I did not destroy the sons of Israel by my zeal. [§] Pinhas ben Eleazar ben Aaron hakohen heshiv et chamati me'al benei Yisrael bekna'o et kin'ati betocham velo kil'iti et benei Yisrael bekina'ati. This verse describes Phinehas’s zealous act that stayed God’s anger from the Israelites. 'Pinhas' is a proper name. 'Ben' means 'son of'. 'Eleazar' and 'Aaron' are proper names. 'Hakohen' means 'the priest'. 'Heshiv' means 'returned' or 'restrained'. 'Chamati' means 'my anger'. 'Me'al' means 'from upon'. 'Benei Yisrael' means 'sons of Israel'. 'Bekna'o' means 'by his zeal'. 'Kin'ati' means 'my zeal'. 'Betocham' means 'within them'. 'Velo' means 'and not'. 'Kil'iti' means 'I destroyed'. [NUM.25.12] Therefore say, “Here I am, giving to him my covenant of peace.” [§] lakhen emor hinnini noten lo et briti shalom. This verse contains several key names and words. 'Lakhen' means 'therefore'. 'Emor' means 'say'. 'Hinnini' means 'here I am'. 'Noten' means 'giving'. 'Lo' means 'to him'. 'Et' is a grammatical marker indicating a direct object. 'Briti' means 'my covenant'. 'Shalom' means 'peace'. The verse is a divine statement promising a covenant of peace. [NUM.25.13] And it will be for him and for his offspring after him, a covenant of priesthood forever, instead of his zealousness for the Gods and his atonement for the children of Israel. [§] ve-hay-tah loo u-le-zar-o ach-a-rav be-reet ke-hoon-at o-lam, ta-chat a-sher ki-neh le-elo-hav, va-yich-aper al-b-nei yis-rae-el. This verse describes a covenant of priesthood established for someone and their offspring, as a result of zealousness for 'the Gods' and atonement for the children of Israel. 've' indicates 'and', 'loo' means 'to him', 'zar-o' means 'his seed' or 'his offspring'. 'ach-a-rav' is 'after him'. 'ta-chat' means 'instead of' or 'under'. 'ki-neh' means 'zealousness' or 'jealousy'. 'elo-hav' means 'his Gods'. 'va-yich-aper' means 'and he atoned'. 'al-b-nei yis-rae-el' means 'for the children of Israel'. [NUM.25.14] And the name of the man of Israel who struck the Midianite woman is Zimri son of Salua, a prince of the clan of the Shimoni. [§] ve-shem ish Yisrael hamukeh asher hukah et-hamidyanit Zimri ben-Salua nesia beit-av lashimoni. This verse identifies the Israelite man who struck the Midianite woman. 've-shem' means 'and the name'. 'ish' means 'man'. 'Yisrael' means 'Israel'. 'hamukeh' means 'the smitten/struck'. 'asher' means 'who/which'. 'hukah' means 'he smote/struck'. 'et-hamidyanit' means 'the Midianite'. 'Zimri' is a proper name. 'ben-Salua' means 'son of Salua'. 'nesia' means 'prince/leader'. 'beit-av' means 'father's house/clan'. 'lashimoni' means 'of the Shimoni'. [NUM.25.15] And the name of the woman who was struck, the Midianite, is Kazbi, daughter of Tzur. She is the head of the families of Midian. [§] veshem haisha hamuka hamidyanit kazbi bat-tzur rosh ummot beit-av b'midyan hu. This verse identifies a woman named Kazbi, daughter of Tzur. It states that she is the head of the families of Midian. 'Veshem' means 'and the name.' 'Haisha' means 'the woman.' 'Hamuka' means 'the struck' or 'the beaten.' 'Hamidyanit' means 'the Midianite.' 'Kazbi' is a proper name. 'Bat-Tzur' means 'daughter of Tzur.' 'Rosh' means 'head.' 'Ummot' means 'nations' or 'families.' 'Beit-av' means 'father's house' or 'family.' 'B'midyan' means 'in Midian.' 'Hu' means 'he/it/she is'. [NUM.25.16] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.25.17] Bind the Midianites, and you will strike them. [§] tsaror et-hammidyanim vehikitem otam “tsaror” means to bind or restrain. “et” is a grammatical particle marking the direct object. “hammidyanim” is “the Midianites”. “vehikitem” means “and you will strike”. “otam” means “them”. This verse is a command to bind and strike the Midianites. [NUM.25.18] For they are adversaries to you, the sons of deceit, those who led you astray concerning Peor, and concerning the daughter of a prince of Midian, her sister who was struck on the day of the plague concerning Peor. [§] Ki tzorerim hem lakhem beni-khle-hem asher nik-hlu lakhem al-devar Peor ve-al-devar Kazbi bat-nesi midyan achotam hamukka beyom hamagefa al-devar Peor. This verse discusses enemies and their deceitful practices related to the worship of Peor and the influence of Kazbi, a Midianite princess. 'Tzorerim' means adversaries or enemies. 'Beni-khle-hem' refers to the sons of deceit or the deceitful ones, being the people practicing these things. 'Nik-hlu' means they have led astray or deceived. 'Kazbi' is a proper noun, a woman's name. 'Nesi' means prince or leader. 'Midyan' is the name of a nation. 'Ashotam' means her sister. 'Hamukka' means the one struck or smitten. 'Hamagefa' means plague or pestilence. 'Peor' is the name of an idol or a place associated with idolatry. [NUM.25.19] And it was after the plague. [§] va-yhi akharei ha-magefah This verse consists of a conjunction, a verb, a preposition, and a noun. 'Va-yhi' is a conjunction meaning 'and it was'. 'Akharei' means 'after'. 'Ha' is the definite article 'the'. 'Magefah' means 'pestilence' or 'plague'. Therefore, the verse states something occurred after a plague.

NUM.26

[NUM.26.1] And Yahveh said to Moses and to Eleazar son of Aaron the priest, saying: [§] Va-yo-mer Yahveh el-Mosheh ve-el Eleazar ben-Aharon ha-kohen le-emor. This verse begins with the conjunction 'and', followed by the verb 'said'. 'Yahveh' is the proper name of God. 'El' means 'God'. 'Mosheh' is Moses. 'Ve' means 'and'. 'Eleazar' is Eleazar. 'Ben' means 'son of'. 'Aharon' is Aaron. 'Ha-kohen' means 'the priest'. 'Le-emor' means 'saying' or 'to say'. [NUM.26.2] Raise the head, that is, count all the congregation of the sons of Israel, from twenty years and upwards, to the house of their fathers, every one who goes out to the army in Israel. [§] se'u et-rosh kol-adat benei-yisrael miben esrim shanah vamaleh lebeit avotam kol-yotze tzeva beyisrael This verse commands a census of the Israelite men. 'Se'u' means 'lift up' or 'raise'. 'Et' is an untranslatable particle indicating the direct object. 'Rosh' means 'head', used here to denote a count or listing. 'Kol adat' means 'all the congregation'. 'Benei-yisrael' means 'sons of Israel'. 'Miben esrim shanah vamaleh' means 'from twenty years and upwards'. 'Lebeit avotam' means 'to the house of their fathers' (i.e., by their ancestral houses). 'Kol yotze tzeva' means 'every one who goes out to the army'. 'Beyisrael' means 'in Israel'. [NUM.26.3] And Moses and Eleazar the priest spoke to them in the plains of Moab, by the Jordan, near Jericho, saying: [§] Va-ye-da-ber Moshe ve-Elazar ha-kohen otam be-arvot Moav al-yarden Yericho le-emor. This verse begins with Moses and Eleazar the priest speaking to the people. The location is the plains of Moab, near the Jordan river, by Jericho. The phrase 'le-emor' introduces what was said. [NUM.26.4] From those twenty years old and upward, as Yahveh commanded Moses and the sons of Israel, those exiting from the land of Egypt. [§] mibben esrim shanah vama'alah ka'asher tsivah Yahveh et Moshe ubnei Yisrael hayotzim me'eretz Mitzrayim. This verse discusses the age at which individuals were counted as adults for the purposes of military service and other obligations. 'mibben esrim shanah' means 'from son of twenty years,' which is understood to mean 'from twenty years old.' 'vama'alah' means 'and upward' or 'and above.' 'ka'asher tsivah Yahveh' means 'as commanded Yahveh.' 'et Moshe' signifies 'to Moses,' acting as a direct object marker. 'ubnei Yisrael' means 'and the sons of Israel.' 'hayotzim me'eretz Mitzrayim' means 'those exiting from the land of Egypt.' [NUM.26.5] Reuben, the firstborn of Israel, the sons of Reuben are Hanokh, the family of Hanokh to Palu, the family of Palu. [§] Reuven bekhor Yisrael benei Reuven Hanokh mishpachat haHanokhi לפלוא mishpachat haPalui. This verse lists the descendants of Reuben, the firstborn son of Israel. "Reuven" is a proper name. "Bekhor" means firstborn. "Yisrael" is Israel. "Benei" means sons of. "Hanokh" is a proper name. "Mishpachat" means family of. "haHanokhi" is the family of Hanokh. "Lefalu" is a proper name. "haPalui" is the family of Palu. This is essentially a genealogical listing. [NUM.26.6] To the family of Khetsron, to the family of Karmi. [§] le-khetsron mish-pa-khat ha-khetsroni le-karmi mish-pa-khat ha-karmi This verse lists family lineages. "khetsron" and "karmi" are proper nouns, likely referring to the founding fathers of the respective families. "mish-pa-khat" means family, and "ha" is the definite article 'the'. The structure is 'to the family of X, to the family of Y'. [NUM.26.7] These are the families of the Reubenites, and their counts were forty-three thousand and seven hundred and thirty. [§] el-leh mish-peh-chot ha-roo-vay-nee va-yhee-yoo peh-koo-deh-hem shlo-shah veh-ar-bah ah-lef oo-sheh-vah may-ot oo-shlo-shim. This verse lists the families of Reuben and their census numbers. "Elleh" means 'these'. "Mishpechot" means 'families'. "HaRuveni" means 'of Reuben'. "Vayihyu" means 'and were'. "Pekudehem" means 'their counts'. "Shlosha ve'arba" means 'three and four' i.e. 'forty-three'. "Elef" means 'thousand'. "Shevah meot" means 'seven hundred'. "Shloshim" means 'thirty'. [NUM.26.8] And the sons of Pallu are Eliav. [§] oo-v’nei pal-loo el-ee-av This verse lists the sons of Pallu. ‘Bnei’ means ‘sons of’. ‘Pallu’ is a proper noun, a name. ‘Eliav’ is also a proper noun, another name. ‘Oo’ is a conjunction, similar to ‘and’ or ‘also’. [NUM.26.9] And the sons of Eliab were Nemuel, Dathan, and Abiram. These were Dathan and Abiram, called from the congregation, who commanded against Moses and against Aaron in the assembly of Korah, in their lifting up their hands against Yahveh. [§] oo-v’nei el-ee-av n’moo-el v’da-tan v’a-vee-ram hoo-da-tan v’a-vee-ram k’ree-ei ha-ay-da kash-er hi-tzoo al-mosheh v’al-a-ha-ron ba-a-dat-ko-rach b’ha-tzo-tam al-yeh-vah. This verse discusses the sons of Eliab, namely Nemuel, Dathan, and Abiram. It identifies Dathan and Abiram as those who were called from the congregation and who incited rebellion against Moses and Aaron, within the assembly of Korah, by lifting up their hands against Yahveh. [NUM.26.10] And the earth opened its mouth and swallowed them, and Korah, when the congregation died, when the fire consumed two hundred and fifty men, and they became a sign. [§] va-tif-tach ha-ah-retz et-pee-ah-vah va-tee-blah-ah oh-tam ve-et-ko-rach be-moht ha-eh-dah ba-ah-chol ha-esh et cham-ish-shim u-mat-ayim eesh va-yee-hyu le-ness. This verse describes the earth opening its mouth and swallowing Korah and his followers. It also states that fire consumed 250 men, and they became a warning. [NUM.26.11] And the sons of Korah did not die. [§] oo-veh-nee-koh-rah loh-meh-too This verse consists of the conjunction 'and', the plural noun 'sons of Korah', the negation 'not', and the verb 'to die'. It states a fact about the sons of Korah. [NUM.26.12] The sons of Simeon, to their families: to Nemu’el, the family of the Nemu’elites; to Yamin, the family of the Yaminites; to Yakhin, the family of the Yakhinites. [§] bə·nê šim·‘ôn lə·miš·pə·ḥō·tām li·nə·mu·’êl miš·pa·ḥat hannə·mu·’êlî lə·yā·mîn miš·pa·ḥat hay·ā·mînî lə·yā·ḵîn miš·pa·ḥat hay·ā·ḵînî This verse lists the families descended from Simeon. 'Bə·nê' means 'sons of'. 'Šim·‘ôn' is the name Simeon. 'Lə·miš·pə·ḥō·tām' means 'to their families'. The following names – 'Nə·mu·’êl', 'Yā·mîn', and 'Yā·ḵîn' – are the names of ancestors, with the possessive forms indicating their descendants (the Nəmu’êlites, the Yaminites, and the Yakhinites). 'Miš·pa·ḥat' means 'family of'. 'Hannə·mu·’êlî', 'hay·ā·mînî', and 'hay·ā·ḵînî' are the adjectival forms referring to the families descended from those ancestors. [NUM.26.13] To Zerach, the family of Zerach; to Shaul, the family of Shaul. [§] le-ze-rach mish-pa-chat ha-za-ra-chi le-sha-ul mish-pa-chat ha-sha-u-li This verse lists family lineages. "Le" means "to" or "for." "Zerach" is a proper name. "Mishpachat" means "family." "Ha" is the definite article "the." "Zarachi" is a familial designation, "of Zerach." "Shaul" is a proper name. "Shauli" is a familial designation, "of Shaul." [NUM.26.14] These are the families of the Simeonites: twenty-two thousand and two hundred. [§] el-leh mish-peh-chot ha-shee-meh-o-nee sh-nah-yim ve-es-rim a-lef oo-meh-ah-taim. This verse lists the families of the Simeonites and their number. "Elleh" means "these". "Mishpechot" means "families". "HaShim'oni" means "of the Simeonites". "Shnayim ve'esrim" means "twenty-two". "Alef" means "thousand". "Umataim" means "and two hundred". [NUM.26.15] The sons of Gad, according to their families, to the north, the family of the northerners, to Chaggi, the family of the Chaggites, to Shuni, the family of the Shunites. [§] b’nei Gad l’mish’pchotam litzpon mishpachat hatzponi l’chaggi mishpachat hachaggi l’shuni mishpachat hasuni. This verse lists the families descended from Gad. "B’nei" means "sons of" or "descendants of". "Mishpachotam" means "their families". "Litzpon" means "to the north". "Mishpachat" means "family of". "Hatzponi" means "the northerners". "L’chaggi" means "to Chaggi". "Hachaggi" means "the Chaggites". "L’shuni" means "to Shuni". "Hashuni" means "the Shunites". [NUM.26.16] To my ear, the family of my ear; to my city, the family of my city. [§] le'ozni mishpachat ha'ozni le'iri mishpachat ha'iri This verse uses repetition and possessive constructions. 'ozni' means 'my ear', 'iri' means 'my city'. 'mishpachat' means 'family of'. 'ha' is the definite article, 'the'. The verse is structured as 'to my ear, family of my ear; to my city, family of my city'. It appears to be a statement about kinship and belonging, focusing on close connections to one's inner self (ear) and community (city). [NUM.26.17] To Arod, the family of the Arodites; to Areli, the family of the Areilites. [§] Laarod mishpachat haArodi leAreli mishpachat haAr’eli. This verse lists family names. 'Laarod' and 'Areli' are likely personal names functioning as the heads of families. 'Mishpachat' means 'family'. 'Ha' is the definite article 'the'. 'Arodi' and 'Ar’eli' are adjectives indicating belonging to those families. [NUM.26.18] These are the families of the sons of Gad according to their census: forty thousand and five hundred. [§] el-leh mish-peh-chot ben-ei Gad lif-koo-deh-hem ar-bah-eem eleph va-chah-mesh meh-oh This verse lists the families of the sons of Gad according to their census. "Elleh" means "these". "Mishpechot" means "families". "Benei" means "sons of". "Gad" is a proper name. "Lifkudehem" means "according to their census". "Arba'im elef" means "forty thousand". "Va-chamesh me'ot" means "and five hundred". [NUM.26.19] The sons of Judah were Er and Onan, and Er and Onan died in the land of Canaan. [§] bnei yehudah eyr ve-onan vayamat eyr ve-onan be-eretz kenaan This verse lists the sons of Judah: Er and Onan. It then states that Er and Onan died in the land of Canaan. [NUM.26.20] And the sons of Judah were to their families: to Shelah the family of the Shelani, to Peretz the family of the Partzi, to Zerach the family of the Zarachi. [§] vayhiyu benei-Yehudah le-mishpehotam le-Shela mishpachat ha-Shelani le-Peretz mishpachat ha-Partzi le-Zerach mishpachat ha-Zarchi. This verse details the family lines descending from Judah. 'Benei' means 'sons of'. 'Le-mishpehotam' means 'to their families'. The following phrases structure as 'to [ancestor] the family of [ancestor’s descendants]'. [NUM.26.21] And the sons of Perez were to Chesron, the family of the Chesronite, to Hamul, the family of the Hamulite. [§] va-yee-hyoo be-nee peh-retz le-chets-ron mish-pah-chat ha-chets-ro-nee le-cha-mool mish-pah-chat he-cha-moo-lee. This verse describes the lineage of Perez. 'Benei' means 'sons of', 'Perez' is a proper name. 'Le-chetsron' means 'to Chesron' which is another proper name. 'Mishpachat' means 'family of'. 'Ha-chetsroni' means 'the Chesronite'. 'Le-chamul' means 'to Hamul', a proper name. 'He-chamooli' means 'the Hamulite'. The verb 'vayihyu' means 'and they were'. [NUM.26.22] These are the families of Judah, according to their census: sixty-one thousand, five hundred. [§] Elle mishpachot Yehudah lipkudeihem shisha vesheva'im elef vachames me'ot. “Elle” means “these.” “Mishpachot” means “families.” “Yehudah” is the name Judah. “Lipkudeihem” means “according to their countings” or “for their census.” “Shisha” means “six.” “Vesheva’im” means “and seventy.” “Elef” means “thousand.” “Vachames” means “and five.” “Me’ot” means “hundreds.” This verse lists the number of families belonging to Judah, according to a census. [NUM.26.23] The descendants of Issachar, to their families: Toolua, the family of the Tooluites; to Fuva, the family of the Punites. [§] bnei yissakhar lemishpachotam toolua mishpachat hattoolu'i לפווה mishpachat happuni. This verse lists the families descended from Issachar. "Bnei" means "sons" or "descendants". "Yissakhar" is the name Issachar. "Lemishpachotam" means "to their families". "Toolua" is a family name. "Mishpachat" means "family of". "Hattoolu'i" is the family name "the Tooluites". "Lefuva" means "to Fuva". "Happuni" means "the Punites". [NUM.26.24] To the family of those from Ya-shuv, to the family of those from Shim-ron. [§] le-ya-shuv mish-pa-chat ha-ya-shuvi le-shim-ron mish-pa-chat ha-shim-roni This verse lists family names associated with locations. "Ya-shuv" is a place name, and "ha-Ya-shuvi" refers to the family of those from Ya-shuv. Similarly, "Shim-ron" is a place name, and "ha-Shim-roni" refers to the family of those from Shim-ron. The 'le' prefix indicates 'to' or 'belonging to'. The 'mish-pa-chat' means 'family'. The 'ha' is the definite article 'the'. [NUM.26.25] These are the families of Issachar according to their census: four and sixty thousand and three hundred. [§] el-leh mish-peh-chot yis-sah-char leef-koo-day-hem ar-bah-ah veshish-seem eh-lef oosh-loh-sh meh-ot. This verse lists the family groups of Issachar according to their census. "Elleh" means 'these'. "Mishpechot" means 'families' or 'clans'. "Yissachar" is the name of a son of Jacob. "Lifkudeihem" means 'according to their counts' or 'according to their census'. "Arba'ah" means 'four'. "Veshishim" means 'and sixty'. "Elef" means 'thousand'. "Ushlosh" means 'and three'. "Meot" means 'hundreds'. [NUM.26.26] The descendants of Zebulun, to their families: to Sered, the family of Sered; to Elon, the family of Elon; to Yahhle’el, the family of Yahhle’el. [§] bə·nê zə·ḇū·lūn lə·miš·pə·ḥō·tām lə·se·reḏ miš·pa·ḥat has·sar·dî lə·’ĕ·lōn miš·pa·ḥat hā·’ĕ·lōnî lə·yaḥ·lə·’ēl miš·pa·ḥat hay·yaḥ·lə·’ēlî. This verse lists the families descended from Zebulun. 'Bə·nê' means 'sons of' or 'descendants of'. 'Zə·ḇū·lūn' is the name Zebulun. 'lə·miš·pə·ḥō·tām' means 'to their families'. The following phrases all follow a similar pattern: 'lə-[name] miš·pa·ḥat ha-[name]î', which translates to 'to [name] the family of [name]'. [NUM.26.27] These are the families of the Zebulunites for their census: sixty thousand and five hundred. [§] el-leh mish-peh-chot ha-zə-vu-lo-ni lif-ku-de-hem shi-shim elef va-cha-mesh me-ot. This verse lists the family groups of Zebulun for the purpose of census taking. "Elleh" means "these". "Mishpechot" means "families". "Hazebuloni" means "of Zebulun". "Lifkudehem" means "for their counting". "Shishim elef" means "sixty thousand". "Va-chamesh me’ot" means "and five hundred". [NUM.26.28] The sons of Joseph, to their families, were Manasseh and Ephraim. [§] bnei yosef lmispechotam menashe veefraim This verse lists the descendants of Joseph. “Bnei” means “sons of.” “Yosef” is Joseph. “Lmispechotam” means “to their families.” “Menashe” is Manasseh. “Veefraim” means “and Ephraim.” [NUM.26.29] The sons of Manasseh belonged to Machir, the family of Machir. And Machir fathered Gilead, establishing the family of Gilead. [§] bə·nê mənā·ššeh lə·mā·ḵîr miš·pā·ḥat ham·mā·ḵîrî ū·mā·ḵîr hō·lîd ʾet-gil·ʿād lə·gil·ʿād miš·pā·ḥat haggil·ʿādî This verse describes the lineage of Manasseh through Machir. It states that the sons of Manasseh were associated with Machir, the family of Machir, and that Machir fathered Gilead, establishing the family of Gilead. [NUM.26.30] These are the descendants of Gilead: Iezer, a family of the Iezerites, for a portion of the Helkites. [§] eh-leh beh-nay gil-ahd ee-eh-zehr mish-pah-chat hah-ee-eh-zeh-ree leh-hek mish-pah-chat hah-heh-l-kee This verse lists the descendants of Gilead. "eh-leh" means "these". "beh-nay" means "sons of" or "descendants of". "gil-ahd" is the name Gilead. "ee-eh-zehr" is the name Iezer. "mish-pah-chat" means "family". "hah-ee-eh-zeh-ree" means "of the Iezerites". "leh-hek" means "to a portion" or "for a division". "hah-heh-l-kee" means "of the Helkites". The verse essentially states that these are the descendants of Gilead: Iezer, a family of the Iezerites, for a division of the Helkites. [NUM.26.31] And Ashriel, the family of the Ashrieli, and Shechem, the family of the Shikmi. [§] ve-ashri-el mish-pah-chat ha-ash-ri-eli ve-shekhem mish-pah-chat ha-shikmi This verse lists family names. 'Ashriel' and 'Shechem' are personal names used to denote the heads of families or clans. The suffixes 'i' and 'mi' indicate possessive or adjectival forms, denoting belonging to the family of Ashriel or Shechem. 'Mishpachat' means 'family' or 'clan'. 'Ha' is the definite article, 'the'. [NUM.26.32] And the destroyer, family of the destroyer, and Hepher, family of Hepher. [§] ushmidah mishpachat hashmidah vehepher mishpachat hahephri This verse lists family names. "ushmidah" means "and the destroyer". "mishpachat" means "family". "hashmidah" means "of the destroyer". "vehepher" means "and hepher". "hahephri" means "of hepher". The names themselves seem to be derived from root words indicating destruction or digging/excavation. [NUM.26.33] And Zelaphchad, son of Hepher, had no sons, but only daughters. The names of the daughters of Zelaphchad are Mahlah, and Noah, Hoglah, Milcah, and Tirzah. [§] oozlafchad ben-khefer lo-hayu lo banim ki im-banot veshem benot tzelafchad makhla venoa hagla milka veterza. This verse lists the daughters of Zelaphchad. It states that Zelaphchad, son of Hepher, had no sons, only daughters, and then names the daughters as Mahlah, Noah, Hoglah, Milcah, and Tirzah. [NUM.26.34] These are the families of Manasseh, and their countings are two and fifty thousand and seven hundred. [§] eleh mishpechot menasheh upekudeihem shnayim vachamishim elef usheva me'ot. This verse lists the families of Manasseh and their counted numbers. "eleh" means "these". "mishpechot" means "families". "menasheh" is a proper noun, the name of a person. "upekudeihem" means "and their countings". "shnayim vachamishim elef" means "two and fifty thousand". "usheva me'ot" means "and seven hundreds". [NUM.26.35] These are the descendants of Ephraim according to their families: the family of Shutelach, the family of Bekher, the family of Tachan. [§] elleh benei-efrayim le-mishpehotam leshuteelah mishpachat hashutelahhi levekher mishpachat habekhri letachan mishpachat hattachani This verse lists the family groups descended from Ephraim. "elleh" means "these". "benei" means "sons" or "descendants of". "efrayim" is the name Ephraim. "le-mishpehotam" means "to their families". The following names – "leshuteelah", "vekher", and "tachan" – are likely the names of founding ancestors. "mishpachat" means "family of", and "ha-" is a definite article like "the". The suffix "i" and "i" are possessive or descriptive endings. [NUM.26.36] And these are the descendants of Shutalah, to Eran, the family of the Eranite. [§] ve-elleh benee shuta-lach le-eran mish-pach-at ha-erani This verse lists the descendants of Shutalah. 'Veleh' means 'and these'. 'Benee' means 'sons of' or 'descendants of'. 'Shutalach' is a proper name. 'Le-eran' means 'to Eran'. 'Mish-pach-at' means 'family of'. 'Ha-erani' means 'the Eranite'. Therefore, the verse is a genealogical statement listing the family line of Shutalah as being associated with Eran. [NUM.26.37] These are the family groups of the descendants of Ephraim, according to their census: two and thirty thousand and five hundred. These are the descendants of Joseph, according to their family groups. [§] Elleh mishpekhot benei-Efrayim lifkudeihem shnayim ushlishim elef vachamesh me'ot elleh benei-Yosef lemishpekhotam. This verse lists the family groups of the descendants of Ephraim, according to their census. It then identifies these groups as being the descendants of Joseph. 'Elleh' means 'these'. 'Mishpekhot' means 'family groups'. 'Benei' means 'sons of' or 'descendants of'. 'Lifkudeihem' means 'according to their census'. 'Shnayim ushlishim elef' means 'two and thirty thousand'. 'Vachamesh me'ot' means 'and five hundred'. 'Ledishpekhotam' means 'to their family groups'. [NUM.26.38] The sons of Benjamin, to their families: to Belea, the family of the Baleans; to Ashbel, the family of the Ashbelites; to Ahiram, the family of the Ahiramites. [§] bə·nê bin·yā·mîn lə·miš·pə·ḥō·tām lə·ḇe·laʿ miš·pa·ḥat hab·ba·le·ʿî lə·ʾăš·ḇêl miš·pa·ḥat hā·ʾăš·ḇê·lî la·ʾă·ḥî·rām miš·pa·ḥat hā·ʾă·ḥî·rāmî. This verse lists the families descended from Benjamin. 'Bə·nê' means 'sons of'. 'Bin·yā·mîn' is Benjamin. 'lə·miš·pə·ḥō·tām' means 'to their families'. 'lə·ḇe·laʿ' means 'to Belea'. 'miš·pa·ḥat' means 'family of'. 'hab·ba·le·ʿî' means 'the Baleans'. 'lə·ʾăš·ḇêl' means 'to Ashbel'. 'hā·ʾăš·ḇê·lî' means 'the Ashbelites'. 'la·ʾă·ḥî·rām' means 'to Ahiram'. 'hā·ʾă·ḥî·rāmî' means 'the Ahiramites'. [NUM.26.39] To the polishing, the family of the polishers; to the coast, the family of the coasters. [§] lish-poo-pahm mish-pah-chat ha-shoo-pah-mee l’choo-pahm mish-pah-chat ha-choo-pah-mee This verse appears to be a listing of family names. 'Lishpoopahm' and 'Lchoopahm' appear to be place names associated with the families 'mishpachat hashoopamee' and 'mishpachat hachoopamee' respectively. 'Mishpachat' translates to 'family of'. The names themselves are likely derived from a root relating to a lip or beard. [NUM.26.40] And the descendants of Bela were Ard and Naaman. The family of Ard came from Naaman, and the family of Naaman came from Naaman. [§] va-yih-yu bene-velah ard ve-naaman mish-pah-chat ha-ardi le-naaman mish-pah-chat ha-naami This verse describes the families descended from Bela. "Benei" means "sons of" or "descendants of". "Ard" and "Naaman" are names of individuals. "Mishpachat" means "family". "Ha-ardi" means "of Ard", and "ha-naami" means "of Naaman". The verse states that the family of Ard came from Naaman, and the family of Naaman came from Naaman. [NUM.26.41] These are the sons of Benjamin, to their families, and their counts are five and forty thousand and six hundred. [§] eh-leh beh-nay bin-yah-meen leh-meesh-pah-ho-tam oo-peh-koo-day-hem ha-mee-shah veh-ar-bah-eem eh-lef veh-shesh meh-oh This verse lists the descendants of Benjamin, organized by families, and states their census numbers. "eh-leh" means "these". "beh-nay" means "sons of". "bin-yah-meen" is the name Benjamin. "leh-meesh-pah-ho-tam" means "to their families". "oo-peh-koo-day-hem" means "their counts". "ha-mee-shah veh-ar-bah-eem eh-lef" means "five and forty thousand". "veh-shesh meh-oh" means "and six hundred". [NUM.26.42] These are the sons of Dan to their families, to Shucham the family of the Shuchamite. These are the families of Dan to their families. [§] el-leh ben-ay-dan le-mish-pah-hotam le-shoo-ham mish-pah-hat ha-shoo-ha-mee el-leh mish-pah-hot dan le-mish-pah-hotam This verse lists the families descended from Dan. "Elleh" means "these". "Benei" means "sons of". "Dan" is a proper noun, the name of a person and a tribe. "L'mishpahotam" means "to their families". "L'shucham" means "to Shucham". "Mishpachat" means "family of". "Ha-shuchami" means "the Shuchamite". Repeating "el-leh mish-pah-hot dan l'mish-pah-hotam" reinforces the listing of Dan's families. [NUM.26.43] All the families of the Shuhamites, according to their counts, were four and sixty thousand and four hundred. [§] kal-mish-pach-ot ha-shoo-cha-mee lif-koo-day-hem ar-ba-ah veshish-sheem elef v’ar-bah may-ot. This verse lists the number of families of the Shuhamites who were counted. "Kal" means “all”. "Mishpachot" means “families”. "Ha-Shuhami" refers to the Shuhamites. "Lifkudeyhem" means “according to their counts/census”. "Arba’ah veshishim elef” means “four and sixty thousand” and “arba mayot” means “four hundred”. [NUM.26.44] The descendants of Asher, to their families: to Yimnah, family of Yimnah; to Yishvi, family of Yishvi; to Bria, family of Bria. [§] bə·nê ʾā·šêr·֮ lə·miš·pə·ḥō·tāw֒ lə·yim·nāh miš·pā·ḥaṯ ha·yim·nāh lə·yiš·wî miš·pā·ḥaṯ ha·yiš·wî li·ḇə·rî·ʿāh miš·pā·ḥaṯ hab·rî·ʿî׃ This verse lists the families descended from Asher. 'Bə·nê' means 'sons of' or 'descendants of'. 'ʾā·šêr' is the name Asher. 'lə·miš·pə·ḥō·tāw' means 'to their families'. The rest of the verse lists individual family names: 'yimnah', 'yishvi', and 'briah', each preceded by 'to' and followed by 'family of'. [NUM.26.45] To the descendants of Bria, to the clan of the Hevri, to Malkiel, to the clan of the Malkielites. [§] livnei bria lehever mishpachat hachevri lemakiel mishpachat hamalkieli This verse lists family groups or clans descended from various ancestors. "livnei" means "to the sons of" or "descendants of". "bria" is a proper name. "lehever" means "to Hever". "mishpachat" means "family" or "clan". "hachevri" means "the Hevri". "lemalkiel" means "to Malkiel". "hamalkieli" means "the Malkielites". The verse simply lists the lineage of families. [NUM.26.46] And the name of the daughter of Asher is Sarah. [§] ve-shem bat-asher sarah This verse consists of a conjunction, a noun, a prepositional phrase, and a proper noun. 'Ve' is a conjunction meaning 'and'. 'Shem' means 'name'. 'Bat' means 'daughter'. 'Asher' is a proper noun, a man's name. 'Sarah' is a proper noun, a woman's name. The phrase 'bat asher' means 'daughter of Asher'. Therefore, the verse states the name of the daughter of Asher is Sarah. [NUM.26.47] These are the families of the descendants of Asher according to their census: three and fifty thousand and four hundred. [§] el-leh mish-peh-chot ben-ei-ah-sher lif-koo-dei-hem shlo-shah va-cha-mish-shim el-ef ve-ar-bah mei-ot. This verse lists the families of the descendants of Asher according to their census. "El-leh" means "these." "Mish-peh-chot" means "families." "Ben-ei-asher" means "sons of Asher" (descendants of Asher). "Lif-koo-dei-hem" means "according to their census". "Shlo-shah va-cha-mish-shim" means "three and fifty". "El-ef" means "thousand". "Ve-ar-bah" means "and four". "Mei-ot" means "hundreds". [NUM.26.48] The descendants of Naphtali, according to their families, to Yachze’el, the family of Yachze’el’s, to Guni, the family of Guni’s. [§] bnei naftali lmispechotam leyachtze’el mishpachat hayachtze’eli leguni mishpachat haguni This verse lists the families descended from Naphtali. "Bnei" means "sons" or "descendants of". "Naftali" is a proper noun, the name of one of Jacob's sons. "Lmispechotam" means "according to their families". "Leyachtze’el" means "to Yachze’el". "Mishpachat" means "family". "Hayachtze’eli" means "of Yachze’el". "Leguni" means "to Guni". "Haguni" means "of Guni". [NUM.26.49] To the family of the one who formed, to repay the family of the one who completed. [§] l’yetzer mishpachat ha-yetzri l’shillem mishpachat ha-shillemi This verse appears to be a list of family names. "Yetzer" and "Shillem" seem to be ancestral figures, and the verse names families descended from them. "Ha" is the definite article, "the". "Mishpachat" means "family". [NUM.26.50] These are the families of Naphtali to their families, and their counted ones were five and forty thousand and four hundred. [§] el-leh mish-pe-chot naf-ta-lee le-mish-pe-cho-tam u-pe-ku-day-hem cha-me-shah ve-ar-bah-eem eleph ve-ar-bah me-ot. This verse details the family groups of Naphtali and their counted individuals. “El-leh” means “these.” “Mish-pe-chot” means “families.” “Naf-ta-lee” is the name Naphtali. “Le-mish-pe-cho-tam” means “to their families.” “U-pe-ku-day-hem” means “and their counted ones.” “Cha-me-shah ve-ar-bah-eem” means “five and forty.” “Eleph” means “thousand.” “Ve-ar-bah me-ot” means “and four hundred.” [NUM.26.51] These are the censuses of the descendants of Israel: six hundred thousand and a thousand, seven hundred and thirty. [§] el-leh pə-qu-deh’ bə-neh’ yis-rah-el shesh-meh-oh’ el-lef va-ah-lef shə-vah’ meh-oh’ u-shəlō-shim This verse lists the census numbers of the Israelites. “Elleh” means “these.” “Pekudei” means “commands” or “censuses.” “B’nei” means “sons of” or “descendants of.” “Yisrael” is Israel. “Shesh-me’oh” means six hundred. “Elef” means thousand. “Va-ah-lef” is “and thousand.” “Shə-vah’ meh-oh” means seven hundred. “U-shəlō-shim” means “and thirty.” [NUM.26.52] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.26.53] To these, the land shall be divided as inheritance by the number of names. [§] la'eleh techalek ha'aretz benachalh bemispar shemot This verse describes a division of the land. 'la'eleh' means 'to these'. 'techalek' means 'you shall divide'. 'ha'aretz' means 'the land'. 'benachalh' means 'by inheritance'. 'bemispar' means 'by number'. 'shemot' means 'names'. The verse describes a division of the land by inheritance, according to the number of names. [NUM.26.54] To the many, you will increase his inheritance, and to the few, you will diminish his inheritance. To each man will his inheritance be given according to his count. [§] la-rav tar-beh na-cha-la-to ve-la-me-at tam-it na-cha-la-to ish le-fi pe-ku-dai-v yu-tan na-cha-la-to. This verse discusses the apportioning of inheritance. 'Larav' means 'to the many' or 'in abundance'. 'Tarbeh' means 'you will increase'. 'Nachalato' means 'his inheritance'. 'Lameat' means 'to the few' or 'in scarcity'. 'Tamit' means 'you will diminish'. 'Pekudai' means 'according to his count' or 'according to his commands'. 'Yuttan' means 'will be given'. [NUM.26.55] But by lot the land will be divided, and they will inherit by the names of the tribes of their fathers. [§] akh-beh-go-ral yeh-kha-lek et-ha-ah-retz leesh-mo-t ma-tot-a-vo-tam yinkh-a-lu. This verse describes how the land will be divided by lot. "Akh" means 'but' or 'however'. "Be-gor-al" means 'by lot'. "Yeh-kha-lek" means 'he will divide'. "Et-ha-ah-retz" means 'the land'. "Leesh-mo-t" means 'by the names of'. "Ma-tot-a-vo-tam" means 'the tribes of their fathers'. "Yinkh-a-lu" means 'they will inherit'. [NUM.26.56] According to the lot, its inheritance will be divided between much and little. [§] al-pee hag-go-ral tee-cha-lek nach-a-lat-o beyn rav li-me-at. This verse describes how land will be divided by lot. 'Al-pee' means 'according to the mouth of', or 'by'. 'Hag-go-ral' means 'the lot'. 'Tee-cha-lek' means 'will be divided'. 'Nach-a-lat-o' means 'its inheritance/possession'. 'Beyn' means 'between'. 'Rav' means 'many/much'. 'Li-me-at' means 'to little/few'. [NUM.26.57] And these are the assignments of the Levites to their families: to Gershon, the family of the Gershonites; to Kehat, the family of the Kehatites; to Merari, the family of the Merarites. [§] Ve’elleh pequdei hallevi le’mishpehotam, le’gershon mishpachat hagershuni, liqhat mishpachat haqhati, limrari mishpachat hamrari. This verse lists the assignments of the Levites to their families. 'Ve'elleh' means 'and these'. 'Pekudei' means 'assignments' or 'counts'. 'Hallevi' refers to 'the Levites'. 'Le’mishpehotam’ means ‘to their families’. The verse then details assignments for the Gershon, Kehat, and Merari families specifically. ‘Mishpachat’ means ‘family’ and is followed by the family name in construct form. [NUM.26.58] These are the families of Levi: the family of the Libni, the family of the Chevroni, the family of the Machli, the family of the Mushi, and the family of the Karchi. And Kehat fathered Amram. [§] eh-leh mish-peh-chot leh-vee mish-pah-chat hal-lee-vee mish-pah-chat ha-cheh-vroh-nee mish-pah-chat ha-mah-chlee mish-pah-chat ha-moo-shee mish-pah-chat ha-kar-chee ve-keh-hat ho-leed et-am-ram This verse lists the families of Levi. "eh-leh" means "these". "mish-peh-chot" means "families". "leh-vee" is the name Levi. "mish-pah-chat" means "family of". The following words are the names of the families descended from Levi. Finally, it states that Kehat fathered Amram. [NUM.26.59] And the name of Amram’s wife was Yokheved, daughter of Levi, who bore him children in Egypt. And she bore to Amram Aaron, and Moses, and their sister Miriam. [§] vəshem | ’eshet ‘amram yokheved bat-levi ’asher yal’dah otah ləlevi bəmitzrayim vətelled lə‘amram ’et-’aharon və’et-mosheh və’et miryam ’ahotam. This verse introduces the family of Moses. It states the name of Amram’s wife is Yokheved, daughter of Levi. It notes she bore him children in Egypt, specifically Aaron, Moses, and their sister Miriam. [NUM.26.60] And he bore to Aaron Nadab and Ahvee-ah-hoo-ah, El-ah-zah-r and ee-tah-mahr. [§] Va-yee-vah-led le-ah-ha-ron et-nah-dahv ve-et ah-vee-ah-hoo-ah et-el-ah-zah-r ve-et ee-tah-mahr. This verse describes the sons born to Aaron. 'Va-yee-vah-led' means 'and he bore/brought forth'. 'Le-ah-ha-ron' means 'to Aaron'. 'Et' is a grammatical marker indicating the direct object. 'Nadab' and 'Ahvee-ah-hoo-ah' and 'El-ah-zah-r' and 'ee-tah-mahr' are the names of the sons. [NUM.26.61] And Nadab and Abihu died in their offering of strange fire before Yahveh. [§] va-ya-mat na-dav va-a-vi-hu be-ha-kree-vam esh-zar lif-nei Yahveh. This verse describes the death of Nadab and Abihu. 'Va-ya-mat' means 'and died'. 'Nadab va-Avi-hu' are the names of the two sons of Aaron. 'Be-ha-kree-vam' means 'in their bringing near'. 'Esh-zar' means 'strange fire'. 'Lif-nei Yahveh' means 'before Yahveh'. [NUM.26.62] And their registered number was 23,000, every male from one month old and upward, because they had not been registered among the sons of Israel, because an inheritance had not been given to them among the sons of Israel. [§] va-yhee-yoo p'-koo-day-hem shloshah v'-es-ree ah-lef kol-zachar mee-ben-chodesh va-mah-leh kee lo hit-pak-doo b'-toch b'-nei yis-rah-el kee lo nee-tan lah-hem nach-lah b'-toch b'-nei yis-rah-el. This verse discusses a census or registration of individuals. Specifically, it details that 23,000 men, each aged one month or older, were registered. The reason for this separate registration is clarified: they were not included among the Israelites who received an inheritance within the land because they had not been counted with them previously. [NUM.26.63] These are the commands of Moses and Eleazar the priest, who recorded them for the children of Israel in the plains of Moab, across from Jericho by the Jordan. [§] el-leh p’kud-ei mosheh v’el-azar hak-kohen asher pakdu et-b’nei yisra-el b’arvot mo-av al yar-den yri-kho. This verse lists the commands given by Moses and Eleazar the priest. It specifies that these commands were given to the children of Israel in the plains of Moab, across from Jericho by the Jordan. [NUM.26.64] And in these, there was no person from the counts of Moses and Aaron the priest, who counted the children of Israel in the wilderness of Sinai. [§] u-ve-elleh lo-hayah ish mip-kudei Moshe ve-Aharon ha-kohen asher pakdu et-benei Yisrael be-midbar Sinai. This verse describes a situation where no person was found among those counted by Moses and Aaron the priest, who counted the children of Israel in the wilderness of Sinai. The verse sets up a scenario of individuals missing from a census or record. [NUM.26.65] For Yahveh said to them, "They will die in the wilderness, and no person of them will remain, except Caleb son of Yiphuneh and Joshua son of Nun." [§] ki-amar Yahveh lahem mot yamutu bamidbar velo-notar mehem ish ki im-kalev ben-yifuneh viYoshua ben-nun. This verse states that Yahveh said to them (the Israelites) that they would die in the wilderness, and no one of them would remain except Caleb son of Yiphuneh and Joshua son of Nun.

NUM.27

[NUM.27.1] And the daughters of Zelaphchad, son of Hepher, son of Gil’ad, son of Machir, son of Manasseh, approached concerning the families of Manasseh, son of Joseph. And these are the names of his daughters: Machlah, No’ah, and Chaglah, and Milkah, and Tirtzah. [§] Va-tik-rav-na b’not Tzelafchad ben Chefer ben Gil’ad ben Machir ben Menashe le-mish-p’chot Menashe ben Yosef ve-eleh shmot bnotav Machlah No’ah ve-Chaglah u-Milkah ve-Tirtzah. This verse introduces the daughters of Zelaphchad. It lists their lineage through several generations, ultimately tracing back to Joseph. Then it proceeds to list the names of the daughters themselves. [NUM.27.2] And they stood before Moses, and before Eleazar the priest, and before the leaders, and before all the congregation, near the opening of the tent of meeting, to say. [§] Va-ta-amod-na lif-nei Moshe ve-lif-nei El-azar ha-kohen ve-lif-nei ha-nesi-im ve-chol ha-eda petach ohel mo-ed le-emor. This verse describes a group of women standing before Moses, the priest Eleazar, the leaders, and the entire congregation, positioned near the tent of meeting, and then speaking. 'Va-ta-amod-na' means 'and they stood'. 'Lif-nei' means 'before'. 'Moshe' is Moses. 'El-azar' is Eleazar. 'Ha-kohen' means 'the priest'. 'Ha-nesi-im' means 'the leaders'. 'Chol ha-eda' means 'all the congregation'. 'Petach ohel mo-ed' means 'near the opening of the tent of meeting'. 'Le-emor' means 'to say'. [NUM.27.3] Our father died in the wilderness, and he was not among the assembly of those who revolted against Yahveh in the assembly of Korach, for he died because of his sin, and he had no sons. [§] Avinu met bamidbar vehu lo haya betoch ha'eda hanu'adim al-Yahveh ba'adat-Korach ki-vecheto met ubanim lo hayu lo. This verse describes the death of a man whose father is addressed as 'Avinu' (our father). He died in the wilderness and was not among the assembly of those who rebelled against Yahveh in the assembly of Korach. The verse states he died because of his sin and had no sons. [NUM.27.4] Why should the name of our father be removed from within his family, since he has no son? Grant to us a possession within the brothers of our father. [§] lamah yigara shem-aviinu mitoch mishpachatvo, ki ein lo ben, tenah-lanu achuzah betoch achei avinu. This verse comes from the story of the daughters of Zelophehad in Numbers 27. They are petitioning Moses because their father died without leaving a male heir. They fear their family name will be extinguished because there is no son to carry it on. They are requesting an inheritance among their father’s brothers. [NUM.27.5] And Moses brought the judgement before Yahveh. [§] va-yak-rev mo-sheh et-mish-pa-tan lif-nei yahveh. This verse describes Moses bringing the judgement (or case) before Yahveh. 'Va-yak-rev' means 'and he brought near'. 'Moses' is simply Moses. 'Et-mish-pa-tan' means 'the judgement/case'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God. [NUM.27.6] And Yahveh said to Moses, saying: [§] Va-yo-mer Yahveh el-Mosheh le-emor. This verse begins a speech from God to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Le-emor' means 'to say' or 'saying'. [NUM.27.7] Indeed, the daughters of Zelaphchad speak truthfully. You shall give to them an inheritance of possession among the brothers of their father, and you shall transfer the inheritance of their father to them. [§] ken benot tselafchad doverot naton titen lahem achuzat nachalah betoch achei aviehem veh'ha'avarta et-nachalat aviehen lahen. This verse concerns the daughters of Zelaphchad. They are speaking, and a provision is being made for them to receive an inheritance among their father’s brothers. The inheritance of their father will be transferred to them. [NUM.27.8] And to the children of Israel you shall speak, saying, "If a man dies and a son he does not have, then you shall pass on his inheritance to his daughter." [§] veh-el-beh-nay yis-rah-el teh-dah-ber leh-ah-mor eesh kee-yah-moot oo-ven ain loh veh-hah-ah-var-tem et-nah-hah-lah-toh leh-bit-toh This verse addresses the children of Israel and instructs them regarding inheritance laws. It deals with the situation when a man dies without a son. 'El' refers to God. 'Bnei Yisrael' means 'children of Israel'. 'T'daber' means 'you shall speak'. 'Leamor' means 'to say'. 'Eesh' means 'man'. 'Ki yamut' means 'when he dies'. 'Oo-ben ain lo' means 'and a son he has not'. 'Veh-ha'avar'tem' means 'and you shall pass on'. 'Et-nah-halato' means 'his inheritance'. 'Le-bitto' means 'to his daughter'. [NUM.27.9] And if there is no son to him, then you shall give his inheritance to his brothers. [§] veh-eem-ayn-lo-booth oo-net-ate-tem et-nach-a-la-to-lo-eh-chav This verse describes what happens if a man dies without having a son. 'Veh-eem-ayn-lo booth' means 'and if there is not to him a son.' 'Oo-net-ate-tem' means 'and you will give.' 'Et-nach-a-la-to-lo' means 'his inheritance to.' 'Eh-chav' means 'his brothers.' The verse outlines a provision for inheritance to pass to the deceased's brothers if no son exists. [NUM.27.10] And if there are no brothers to him, then you shall give his inheritance to the brothers of his father. [§] ve-im-ein lo achim u-netatem et nachalato la-achei aviv. This verse discusses inheritance laws. 've-im' means 'and if'. 'ein lo achim' means 'there are no brothers to him'. 'u-netatem' means 'and you shall give'. 'et nachalato' means 'his inheritance'. 'la-achei aviv' means 'to the brothers of his father'. This describes the scenario where a man dies without any brothers of his own, in which case his inheritance should go to his father's brothers. [NUM.27.11] And if there are no brothers to his father, then you shall give his inheritance to his relative who is nearest to him from his family, and that relative shall inherit it. And it shall be for the sons of Israel as a statute of justice, as Yahveh commanded Moses. [§] ve-im-ein achim le-aviv u-netatem et-nachalato lish'aro ha-karov elav mimishpachto ve-yarash otah ve-hayeta livnei yisrael lechukat mishpat ka-asher tziva Yahveh et-moshe. This verse outlines inheritance laws when a man dies without brothers. If he has no brothers from his father, his inheritance should go to the closest relative within his family. This is to be a lasting legal custom for the Israelites, as Yahveh commanded Moses. [NUM.27.12] And Yahveh said to Moses, "Ascend to the mountain of the Avarim, and see the land that I gave to the children of Israel." [§] Va-yo-mer Yahveh el-Mosheh, aleh el-har ha-Avarim ha-zeh u-reh et-ha-aretz asher natati li-vnei Yisrael. This verse describes Yahveh speaking to Moses, instructing him to ascend Mount Avarim to view the land that was given to the children of Israel. 'Va-yo-mer' means 'and said'. 'El' means 'to'. 'Aleh' means 'ascend'. 'Ha' is the definite article, 'the'. 'Avarim' is a proper noun, 'Avarim'. 'U-reh' means 'and see'. 'Et' is a grammatical particle marking a direct object. 'Ha-aretz' means 'the land'. 'Asher' means 'that' or 'which'. 'Natati' means 'I gave'. 'Li-vnei Yisrael' means 'to the children of Israel'. [NUM.27.13] And you will see it, and you will be gathered to your people, even you, as Aaron, your brother, was gathered. [§] ve-ra-ita o-ta-ah ve-ne-esaf-ta el-am-me-cha gam-ata ka-asher ne-esaf A-ha-ron a-chi-cha. This verse speaks to Moses, informing him that he will see the Promised Land but will not enter it. It compares his eventual death and gathering to his people with the death and gathering of his brother Aaron. 've' indicates 'and'. 'ra-ita' is 'you will see'. 'o-ta-ah' is 'it', referring to the land. 'ne-esaf-ta' is 'you will be gathered'. 'el' is 'to'. 'am-me-cha' is 'your people'. 'gam-ata' is 'even you'. 'ka-asher' means 'as'. 'A-ha-ron' is Aaron. 'a-chi-cha' is 'your brother'. [NUM.27.14] As you rebelled against my mouth in the wilderness of Zin, in the strife of the assembly, to sanctify me in the waters before their eyes, those are the waters of the strife of Kadesh in the wilderness of Zin. [§] ka-asher me-rite-tem pee be-mid-bar-tzin bi-me-ree-vat ha-ay-da-ah le-haq-dee-she-nee ba-may-eem le-ay-nay-hem hem mee may-ree-vat qa-desh mid-bar-tzin. This verse describes the Israelites' rebellion against God in the wilderness of Zin, specifically at the waters of Meribah. They challenged God's authority, and the waters were designated as 'the waters of Meribah' as a consequence. 'Meribah' means 'strife' or 'rebellion'. The verse describes how the people provoked God, and how the waters were sanctified (made holy) in their eyes because of this event. [NUM.27.15] And Moses spoke to Yahveh, saying: [§] va-ye-da-ber Moshe el-Yahveh le-emor This verse consists of several components. 'Va-ye-da-ber' means 'and spoke'. 'Moshe' is the proper name 'Moses'. 'El' means 'to' or 'toward'. 'Yahveh' is the proper name of God, and is transliterated as 'Yahveh'. 'Le-emor' means 'to say' or 'saying'. The verse describes Moses speaking to God, preparing to say something. [NUM.27.16] Yahveh, the Gods of the spirits, will judge all flesh. Each person will be judged according to the assembly. [§] yip-kohd yeh-vah-veh eh-loh-heem hah-roo-chot leh-chol-bah-sar eesh al-ha-ay-dah This verse describes Yahveh, the Gods of the spirits, who will judge all flesh, each person according to the assembly. [NUM.27.17] Who goes out before them and who comes before them, who leads them out and who brings them in, and the congregation of Yahveh will not be like sheep that have no shepherd. [§] asher yetze lifneihem vaasher yavo lifneihem vaasher yotzieim vaasher yevi’em velo tihyeh adat YHWH katzon asher ein lahem ro’eh. This verse discusses God’s relationship with his people, Israel. ‘Asher’ means ‘who’ or ‘which’. ‘Yetze’ means ‘go out’ or ‘depart’. ‘Lifneihem’ means ‘before them’ or ‘in front of them’. ‘Yavo’ means ‘come’. ‘Yotzieim’ means ‘take out’ or ‘lead out’. ‘Yevi’em’ means ‘bring’. ‘Lo tihyeh’ means ‘will not be’. ‘Adat’ means ‘congregation’ or ‘assembly’. ‘YHWH’ is the proper name of God. ‘Katzon’ means ‘like sheep’. ‘Ein lahem’ means ‘they have no’. ‘Ro’eh’ means ‘shepherd’. [NUM.27.18] And Yahveh said to Moses, "Take for yourself Joshua son of Nun, a man in whom is spirit, and you shall place your hand upon him." [§] Va-yo-mer Yahveh el-Mosheh kah-lekhah et-Yehoshua ben-Nun ish asher ruakh bo vesamakh-tah et-yadekhah alav. This verse recounts Yahveh speaking to Moses, instructing him to take Joshua, son of Nun, a man within whom is spirit, and to place his hand upon him. The verse describes a commissioning or anointing of Joshua. [NUM.27.19] And you shall cause him to stand before Eleazar the priest and before all the congregation, and you shall command him before their eyes. [§] veha'amadta oto lifnei Eleazar hakohen velifnei kol ha'eda ve'tzivita oto le'einehem. This verse describes instructions to present someone before the priest Eleazar and the entire congregation, and to give them commands in their sight. Let's break down each component for literal translation: * **veha'amadta:** and you will cause to stand * **oto:** him/it * **lifnei:** before * **Eleazar:** Eleazar (a name) * **hakohen:** the priest * **velifnei:** and before * **kol:** all * **ha'eda:** the congregation * **ve'tzivita:** and you will command * **oto:** him/it * **le'einehem:** before their eyes [NUM.27.20] And you shall give from your glory upon him, so that all the congregation of the sons of Israel shall hear. [§] ve-nat-ta-ta may-hod-kha a-layv le-ma-an yish-me-u kol-a-dat b-nei yis-ra-el This verse consists of several parts. "ve-nat-ta-ta" means "and you shall give". "may-hod-kha" means "from your glory". "a-layv" means "upon him". "le-ma-an" means "in order that" or "so that". "yish-me-u" means "they shall hear". "kol-a-dat" means "all the congregation". "b-nei yis-ra-el" means "sons of Israel". Therefore, the verse expresses a giving of glory so that the congregation of the sons of Israel will hear. [NUM.27.21] And before Eleazar the priest he shall stand, and he shall ask for him in judgement concerning the Urim before Yahveh. According to his mouth they shall go out and according to his mouth they shall come in, he and all the sons of Israel with him, and all the congregation. [§] V'lifnei Elazar hakkohen ya'amod v'sh'al lo b'mishpat ha'urim lifnei Yahveh al-piv yets'u v'al-piv yavo hu v'chol b'nei Yisrael ito v'chol ha'eda. This verse describes the process of consulting God through the Urim and Thummim, a method of divine guidance used by the Israelites. It states that Eleazar the priest would stand before the Urim and Thummim, and that questions would be asked of them before Yahveh. The outcomes, both going out and coming in, would be according to the answer received through this process. All of Israel and the congregation would follow these directions. [NUM.27.22] And Moses did as Yahveh commanded him, and he took Joshua and set him before Eleazar the priest and before all the congregation. [§] VaYas Moshe kaAsher Tziva Yahveh Oto VaYikach Et-Yehoshua VaYaAmid'hu Lifnei Elazar HaKohen Vlifnei Kol-HaEda This verse describes Moses acting according to the command of Yahveh. Specifically, Moses took Joshua and presented him before Eleazar the priest and the entire congregation. [NUM.27.23] And he strengthened his hands upon him, and he commanded him, as Yahveh spoke by the hand of Moses. [§] va-yis-mok et-ya-da-v a-lav va-ye-tza-veh-hoo ka-asher dib-ber Yahveh be-yad-Mo-sheh. This verse describes a laying on of hands and a commandment. 'Va-yis-mok' means 'and he strengthened' or 'and he leaned'. 'Et-ya-da-v' means 'his hands'. 'A-lav' means 'upon him'. 'Va-ye-tza-veh-hoo' means 'and he commanded him'. 'Ka-asher' means 'as' or 'according to'. 'Dib-ber' means 'he spoke'. 'Yahveh' is the proper name of God. 'Be-yad' means 'by the hand of'. 'Mo-sheh' is the name Moses.

NUM.28

[NUM.28.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.28.2] Command the sons of Israel and say to them, "My offering, my bread for my fire, a pleasing aroma of my pleasing aroma you shall keep to offer to me at its appointed time." [§] tsav et-bnei yisrael ve'amarta alehem et-korbani lechmi le'ishi reych neechochi tishmeru lehakriv li bemoedo. This verse instructs Moses to tell the Israelites about the offerings. "Tsav" means "command". "Et" is a grammatical marker. "Bnei Yisrael" means "sons of Israel". "Ve'amarta" means "and you shall say". "Alehem" means "to them". "Et-korbani" means "my offering". "Lechmi" means "my bread". "Le'ishi" means "to my fire". "Reych nichochi" means "a pleasing aroma". "Tishmeru" means "you shall keep". "Lehakriv" means "to offer". "Li" means "to me". "Bemoedo" means "at its appointed time". [NUM.28.3] And you shall say to them, "This is the offering which you shall bring to Yahveh: two unblemished lambs, sons of one year, daily as a continual burnt offering." [§] ve’amarta lahem zeh ha’ish’eh asher takribu liyahveh k’vasim benei-shanah temimim sh’naim layom olah tamid. This verse instructs someone to speak to others regarding a specific offering to be brought to Yahveh. It details that two unblemished lambs, one year old, should be offered each day as a continual burnt offering. [NUM.28.4] And you shall do one lamb in the morning, and you shall do the second lamb between the evenings. [§] et-hakaves echad ta'aseh baboker ve'et hakes sheni ta'aseh bein ha'arbayim. This verse details the offering of two lambs. "Et" is a grammatical marker indicating the direct object. "Hakaves" means "the lamb". "Echad" means "one". "Ta'aseh" means "you shall make" or "you shall do". "Baboker" means "in the morning". "Ve" means "and". "Hakes sheni" means "the second lamb". "Bein ha'arbayim" means "between the evenings", generally understood to mean dusk. [NUM.28.5] And a tenth of the efah of fine wheat flour for the offering, mixed with pressed oil, a fourth of the hin. [§] va'asirith ha'efah solet leminchah belulah beshemen kathith rebiith hahin This verse details a grain offering. 'Asirith' means a tenth. 'Efah' is a unit of volume. 'Solet' is fine wheat flour. 'LeMinchah' means 'for an offering'. 'Belulah' means mixed. 'Beshemen' means with oil. 'Kathith' means pressed. 'Rebiith' means a fourth. 'Hahin' is another unit of volume. [NUM.28.6] The continual burnt offering, the offering made on Mount Sinai, was for a pleasing aroma, an offering by fire to Yahveh. [§] olat tamid ha'asuyah behar Sinai lereyach nichoch esheh laYahveh. This verse describes a continual burnt offering made on Mount Sinai, which was a pleasing aroma to Yahveh. "Olat" refers to a burnt offering, specifically an animal sacrifice completely consumed by fire. "Tamid" means continual or perpetual. "Ha'asuyah" means "the made one" or "the offering". "Behar Sinai" means "on Mount Sinai". "Lereyach nichoch" means "for a pleasing aroma". "Esheh" means "fire" or "offering". "LaYahveh" means "to Yahveh". [NUM.28.7] And pour out a quarter of a hin for the one lamb in the holy tent. Offer a drink offering of strong drink to Yahveh. [§] ve-nis-ko-o re-vee-it ha-heen la-keh-ves ha-eh-chad ba-kodeesh ha-sekh ne-sekh she-khar le-yah-veh. This verse details a libation offering. 'Ve-nis-ko-o' means 'and pour out'. 'Re-vee-it' signifies 'a quarter'. 'Ha-heen' means 'the hin' (a unit of liquid measure). 'La-keh-ves ha-eh-chad' is 'for the one lamb'. 'Ba-kodeesh ha-sekh' translates to 'in the holy tent'. 'Ne-sekh she-khar' is 'a libation of drink offering'. 'Le-yah-veh' means 'to Yahveh'. [NUM.28.8] And you shall make the second lamb between the evenings, like the meal offering of the morning, and its drink offering you shall make, a fire offering, a pleasing aroma to Yahveh. [§] ve’et hakeves hasheni ta’aseh bein ha’arbayim keminhat haboker uchnisko ta’aseh isheh reich nichoch layahveh. This verse describes the offering of a second lamb. 'Ve’et' means 'and'. 'Hakeves hasheni' means 'the second lamb'. 'Ta’aseh' means 'you shall make'. 'Bein ha’arbayim' means 'between the evenings'. 'Keminhaht haboker' means 'like the meal offering of the morning'. 'Uchnisko' means 'and its drink offering'. 'Isheh reich nichoch layahveh' means 'a fire offering, a pleasing aroma to Yahveh'. [NUM.28.9] And on the day of the Sabbath, two lambs, one year old, perfect, and two tenths of flour as an offering, mixed with oil, and a libation. [§] Oo-v'yohm hah-shah-baht, sh'nay-keh-vah-seem beneh-shah-nah teh-mee-meem oo-sh'nay-eh-seh-roh-neem soh-let min-chah beh-loo-lah bah-sheh-men veh-nees-koh. This verse describes the Sabbath offering. 'Yohm' means 'day'. 'Shah-baht' means 'Sabbath'. 'Keh-vah-seem' is the plural of 'keh-vah' meaning 'lamb'. 'Bneh-shah-nah' means 'sons of a year', or 'one year old'. 'Teh-mee-meem' means 'perfect'. 'Eh-seh-roh-neem' is the plural of 'eh-seh-ron' meaning 'tenth'. 'Soh-let' is 'flour'. 'Min-chah' is 'offering'. 'Beh-loo-lah' means 'mixed'. 'Bah-sheh-men' means 'with oil'. 'Nees-koh' is 'libation', or 'drink offering'. [NUM.28.10] The burnt offering of the Sabbath, on the Sabbath, upon the burnt offering of the continual, and its drink offering. [§] Olat Shabbat beShabbatov, al-Olat haTamid veniskah. Olat means 'burnt offering'. Shabbat means 'Sabbath'. BeShabbatov means 'on the Sabbath'. Al means 'upon'. HaTamid means 'the continual'. Veniskah means 'and its drink offering'. This verse details a specific offering to be made on the Sabbath in addition to the regular continual offering. [NUM.28.11] And at the heads of your months you shall offer a burnt offering to Yahveh: two bulls, sons of cattle, and one ram, one lamb, sons of a year, seven perfect ones. [§] uverashe khodeshekem takribu ola leyahveh parim bene bakar shnayim veayil echad kevasim bene shana shivah temimim. This verse details offerings to be made at the beginning of each month. "uverashe" means "and at the heads of". "khodeshekem" means "your months". "takribu" means "you shall offer". "ola" means "a burnt offering". "leyahveh" means "to Yahveh". "parim" means "bulls". "bene bakar" means "sons of cattle". "shnayim" means "two". "veayil" means "and a ram". "echad" means "one". "kevasim" means "lambs". "bene shana" means "sons of a year" (yearlings). "shivah" means "seven". "temimim" means "perfect". [NUM.28.12] And three tenths of fine flour as an offering mixed with oil for the one bull, and two tenths of fine flour as an offering mixed with oil for the one ram. [§] u-shlo-sha es-ro-nim so-let min-cha be-lu-la ba-she-men la-par ha-e-chad u-shnei es-ro-nim so-let min-cha be-lu-la ba-she-men la-ayil ha-echad This verse details a grain offering to be made with oil, specifying different amounts for a bull and a ram. 'Shloshah' means three, 'esronim' means tenths, so 'shloshah esronim' is three tenths. 'Soleh' means flour, 'minchah' means offering, 'belulah' means mixed, 'bashemen' means with oil, 'l'par' means for the bull, 'ha'echad' means the one, 'l'ayil' means for the ram. [NUM.28.13] And one tenth, one tenth of fine flour, as a grain offering, mixed with oil, for the one lamb, a burnt offering, a pleasing aroma, a fire offering to Yahveh. [§] veh-iss-ar-on iss-ar-on so-let min-chah beh-loo-lah bah-sheh-men lah-keh-ves hah-eh-chad o-lah ray-ach nee-chokh ish-eh lah-yah-veh. This verse details a grain offering. 'Issaron' appears twice and refers to a specific measure of fine flour. 'Minchah' refers to a grain offering. 'Belulah' means mixed. 'Bashemen' means with oil. 'Lakkeves' means to the lamb. 'Olah' means a burnt offering. 'Reiach nichoch' means a pleasing aroma. 'Isheh' means a fire offering. 'Layahveh' is to Yahveh. [NUM.28.14] And their pour offerings shall be half of the hin for the bull, and a third of the hin for the ram, and a fourth of the hin for the lamb—wine. This is the burnt offering of the month, in its month, for the months of the year. [§] vehisskeheim chatsi hahin yihe lafar ushlishit hahin laayil ureviit hahin lakavesh yayin zot olat hodesh bechodesho lechodeshei hashanah This verse details the wine offerings to be made during monthly festivals. 'hisskeheim' refers to their libations/pour offerings. 'hatsi hahin' means half of the hin (a unit of liquid measure). 'ushlishit hahin' means a third of the hin, and 'reviit hahin' is a fourth of the hin. 'lafar' means for the bull, 'laayil' is for the ram, and 'lakavesh' is for the lamb. 'zot' means this. 'olat hodesh' is the burnt offering of the month. 'bechodesho' means in its month, and 'lechodeshei hashanah' means for the months of the year. [NUM.28.15] And one goat of goats shall be for a sin offering to Yahveh, upon the continual burnt offering it shall be made, and its drink offering. [§] u's'eer izzim echad l'chata'at l'Yahveh al-'olat ha'tamid ye'aseh v'nisko. This verse describes a goat offered as a sin offering to Yahveh, to be made in addition to the continual burnt offering, and its corresponding drink offering. 'u's'eer' means goat. 'izzim' means goats, used here to specifically indicate a goat of a particular breed or quality. 'echad' means one. 'l'chata'at' means for a sin offering. 'l'Yahveh' means to Yahveh. 'al-'olat ha'tamid' means upon the burnt offering, the continual one. 'ye'aseh' means it shall be made. 'v'nisko' means and its drink offering. [NUM.28.16] And in the first month, on the fourteenth day of the month, is the Passover to Yahveh. [§] oo-vah-kho-desh ha-ree-shohn beh-ar-bah-ah ah-sah-r yo-m la-kho-desh pe-sach la-yah-veh. This verse describes the timing of the Passover sacrifice. It states that the Passover is to be observed on the fourteenth day of the first month. Each word is fairly straightforward. 'Kho-desh' means month, 'ree-shohn' means first, 'ar-bah-ah ah-sah-r' means fourteen, 'yo-m' means day, 'la-kho-desh' means of the month, 'pe-sach' means Passover, and 'la-yah-veh' means to Yahveh. [NUM.28.17] And on the fifteenth day of this month, a festival of seven days, unleavened bread shall be eaten. [§] oo-vah-chah-mee-shah-ah-ser yo-ohm lah-choh-desh ha-zeh chag shiv-ah-t ya-meem mat-tzot yay-ah-kel This verse describes the observance of the Festival of Unleavened Bread. "Chamishah asar" means fifteen. "Yom" means day. "Chodesh" means month. "Hazeh" means this. "Chag" means festival. "Shiv’at yamim" means seven days. "Matzot" means unleavened bread. "Ye'akel" means shall be eaten. [NUM.28.18] On the first day, it is a convocation of holiness. All work and service you shall not do. [§] ba-yom ha-ree-shon mee-krah-koh-desh kol-meh-lah-khet ah-vo-dah lo tah-ah-soh This verse describes the first day as a convocation of holiness, on which no work is to be done. 'Yom' means day. 'Rishon' means first. 'Mikrah' means a calling together, a convocation. 'Kodesh' means holiness. 'Kol' means all. 'Melakhet' means work, occupation. 'Avodah' means service, work. 'Lo' is a negative particle, meaning 'not'. 'Ta'asah' means you shall do. [NUM.28.19] And you shall bring near a burnt offering to Yahveh: two bulls, sons of cattle, and one ram, and seven lambs, sons of the year. They shall be without blemish for you. [§] vehikravtem isheh olah la-Yahveh parim benei-bakar shnayim ve-ayil echad ve-shivah kevasim benei-shanah temimim yihyu lakhem. This verse describes a specific offering to be made. 'Vehikravtem' means 'and you shall bring near'. 'Isheh olah' means 'a burnt offering'. 'La-Yahveh' means 'to Yahveh'. 'Parim benei-bakar' refers to 'bulls, sons of cattle'. 'Shnayim' means 'two'. 'Ve-ayil echad' means 'and one ram'. 'Ve-shivah kevasim' means 'and seven lambs'. 'Benei-shanah' means 'sons of the year' (i.e., yearlings). 'Temimim yihyu lakhem' means 'they shall be without blemish for you'. [NUM.28.20] And their grain offering will be fine flour mixed with oil, three-tenths for the bull and two-tenths for the ram, you shall make. [§] oo-min-cha-tam so-let be-lu-lah ba-sha-men shlo-shah eh-seh-ron-eem la-par oo sh-nei eh-seh-ron-eem la-ay-eel ta-ah-soo This verse details the grain offering to be made with oil. 'Minchah' refers to a grain offering. 'Solet' means fine flour. 'Belulah' means mixed or kneaded. 'Bashamen' means with oil. 'Shlosha esronim' means three tenths, or three-tenths. 'La-par' means for the bull. 'Shnei esronim' means two tenths, or two-tenths. 'La-ayil' means for the ram. 'Ta'asu' means you shall make. [NUM.28.21] You shall make a tenth, a tenth, for the one lamb out of the seven lambs. [§] eesarone eesaron ta'aseh lakaves ha'echad lishiv'at hakavesim. This verse describes making a tenth, or tithe, specifically for one lamb, out of a group of seven lambs. 'Eesarone' means 'a tenth' or 'tithe', and is used twice for emphasis. 'Ta'aseh' means 'you shall make'. 'Lakaves' means 'for the lamb'. 'Ha'echad' means 'the one'. 'Lishiv'at' means 'for seven'. 'Hakavesim' means 'the lambs'. [NUM.28.22] And one male goat as a sin offering to atone for you. [§] u's'eer khatat ehad l'khafer aleikhem This verse details a specific sin offering. 'u's'eer' refers to a male goat. 'khatat' means sin offering or sin. 'ehad' means one. 'l'khafer' means to atone or to cover. 'aleikhem' means on your behalf or for you (plural). The verse instructs that a single male goat is to be used as a sin offering to atone for the people. [NUM.28.23] Apart from the offering of the morning, which is to the offering of the continual, you shall make these things. [§] milbad olat haboker asher leolat hatamid taasu et eleh. This verse discusses additional sacrifices beyond the regular morning offering. 'milbad' means 'apart from' or 'besides'. 'olat haboker' is 'the offering of the morning'. 'asher' means 'which' or 'that'. 'leolat hatamid' means 'to the offering of the continual'. 'taasu' means 'you shall do' or 'you shall make'. 'et eleh' means 'these things'. [NUM.28.24] These things you shall make for the day, seven days, bread of fire, a pleasing aroma to Yahveh, over the continual burnt offering it shall be made, and its drink offering. [§] ka'eleh ta'asu layom shiv'at yamim lechem isheh re'ach-nichoch laYahveh al-'olot hatamim ye'aseh venis'kho. This verse details a specific offering to be made for seven days. "ka'eleh" means "these". "ta'asu" means "you will do/make". "layom" means "for the day". "shiv'at yamim" means "seven days". "lechem isheh" means "bread of fire" (a specific kind of offering). "re'ach-nichoch" means "a pleasing aroma". "laYahveh" means "to Yahveh". "al-'olot hatamim" means "over the continual burnt offering". "ye'aseh" means "it will be made". "venis'kho" means "and its drink offering". [NUM.28.25] And on the seventh day, a sacred gathering will be for you. All work is not to be done by you. [§] oo-vah-yohm hah-sheh-vee-ee mee-krah-koh-desh yih-yeh lah-chem kol-meh-lah-chet ah-voh-dah loh tah-ah-soo. This verse discusses the seventh day, establishing it as a sacred gathering. It states that no work is to be done on that day. 'Bayom' means 'in the day'. 'Hashevi'i' means 'the seventh'. 'Mikra' means 'gathering' or 'convocation'. 'Kodesh' means 'sacred'. 'Yihyeh' means 'will be'. 'Lachem' means 'to you'. 'Kol' means 'all' or 'every'. 'Melachet' means 'work' or 'labor'. 'Avodah' is a synonym for work or service. 'Lo' means 'not'. 'Ta'asu' means 'you will do'. [NUM.28.26] And on the day of Firstfruits, when you bring a new grain offering to Yahveh during your weeks, let it be a holy assembly to you. All work of labor you shall not do. [§] u'v'yom habikkurim b'hakrivchem minchah chadashah la'Yahveh b'shavu'oteichem mikra-kodesh yihyeh lachem kol-mela'chet avodah lo ta'asu. This verse discusses the Feast of Firstfruits, occurring during the weeks following Passover. It instructs that when offering a new grain offering to Yahveh during your weeks, it should be a holy assembly, and no work should be done. [NUM.28.27] And you shall bring near a burnt offering, a pleasing aroma to Yahveh: two bulls, sons of cattle, one ram, and seven lambs, sons of the year. [§] v'hik'rav'tem olah l're'ach nichoch l'Yahveh parim b'nei-vacar sh'naim ayil echad shiv'ah k'vasim b'nei shanah. This verse details a specific offering to be made. 'v'hik'rav'tem' means 'and you shall bring near'. 'olah' is a burnt offering. 'l're'ach nichoch' means 'a pleasing aroma'. 'l'Yahveh' is 'to Yahveh'. 'parim b'nei-vacar sh'naim' means 'two bulls, sons of cattle'. 'ayil echad' means 'one ram'. 'shiv'ah k'vasim b'nei shanah' means 'seven lambs, sons of the year'. [NUM.28.28] And their grain offering shall be fine flour mixed with oil, three-tenths for the one bull, two-tenths for the one ram. [§] oo-min-chah-tam so-let be-loo-lah bah-shah-men shloh-shah eh-sah-ro-neem lah-par hah-eh-chad shnei eh-sah-ro-neem lah-ah-yeel hah-eh-chad This verse details the grain offering to be made with each sacrifice. 'Minchah' refers to a grain offering. 'Solet' is fine flour. 'Be-lulah' means 'mixed'. 'Bashamen' means 'with oil'. 'Shloshah' means 'three'. 'Esronim' is a unit of measure. 'Lapar' means 'for the bull'. 'Ha'echad' means 'the one'. 'Shnei' means 'two'. 'La'ayil' means 'for the ram'. [NUM.28.29] A tenth, a tenth, for the one lamb, to the seven lambs. [§] ees-sah-rone, ees-sah-rone lah-keh-vesh hah-eh-khad leh-shih-vah-t hah-keh-vah-seem. This verse details a portion, specifically a tenth, designated for a single male lamb, out of a group of seven male lambs. 'Ees-sah-rone' signifies a tenth, or tithe. 'Kevesh' means lamb, specifically a male lamb. 'Ha-eh-khad' means 'the one', signifying a single lamb. 'Le-shih-vah-t hah-keh-vah-seem' means 'to the seven lambs'. [NUM.28.30] One goat of the goats is for atonement for you. [§] Se'ir izzim echad l'chaper aleichem. This verse describes a goat offered as a sin offering. 'Se'ir' means 'goat'. 'Izzim' means 'goats', and is used here to emphasize the type of goat. 'Echad' means 'one'. 'L'chaper' means 'to atone' or 'to cover'. 'Aleichem' means 'on you' or 'for you'. [NUM.28.31] Apart from the continual burnt offering and his grain offering, you shall make perfect ones for you, and their libations. [§] milbad olat hatamid uminchatav ta'asu temimim yihyu lakhem veniskehem. This verse details offerings to be made beyond the regular continual burnt offering and grain offering. 'Milbad' means 'apart from' or 'besides'. 'Olat hatamid' is 'the continual burnt offering'. 'Uminchatav' means 'and his grain offering'. 'Ta'asu' is 'you shall do' or 'you shall make'. 'Temimim' means 'perfect ones' or 'blameless ones'. 'Yihyu' means 'they shall be'. 'Lakhem' means 'to you' or 'for you'. 'Veniskehem' means 'and their libations'.

NUM.29

[NUM.29.1] And in the seventh month, on the first of the month, there will be a holy assembly for you. All work you shall not do. It will be a day of the sounding of the horn for you. [§] uvavachodesh hashevii be'echad lachodesh mikra kodesh yihyeh lachem kol melechet avodah lo ta'asu yom teruah yihyeh lachem. This verse discusses a holy assembly to be held on the first day of the seventh month. It prohibits work on this day, identifying it as a day of blowing the horn. [NUM.29.2] And you shall make a burnt offering, for a pleasing aroma to Yahveh: one bull of the cattle, one ram, and seven lambs of the first year, without blemish. [§] va'asitem olah lereyach nichoch liyahveh par ben-bakar echad ayil echad kebassim benei-shana shiv'ah temimim. This verse details a specific offering to be made. 'va'asitem' means 'and you shall make'. 'olah' refers to a burnt offering. 'lereyach nichoch' means 'for a pleasing aroma'. 'liYahveh' means 'to Yahveh'. 'par ben-bakar echad' means 'one bull of the cattle'. 'ayil echad' means 'one ram'. 'kebassim benei-shana shiv'ah' means 'seven lambs of the first year'. 'temimim' means 'without blemish' or 'perfect'. [NUM.29.3] And their meal offering shall be fine flour mixed with oil, three tenths for the bull, and two tenths for the ram. [§] oo-min-cha-tam so-let be-loo-lah bah-shah-men shlo-shah-eh eh-sro-nim lah-par shnei eh-sro-nim lah-ah-yil This verse details the meal offering that is to be given. 'Minchatam' refers to 'their meal offering'. 'Solet' is 'fine flour'. 'Belulah' means 'mixed'. 'Bashamen' means 'with oil'. 'Shloshah' is 'three', 'esronim' is 'tenths' (referring to a unit of measure), 'lapar' means 'to the bull', 'shnei' is 'two', and 'layil' means 'to the ram'. [NUM.29.4] And ten, one to the lamb, the one to seven of the lambs. [§] ve'issaron echad lachesbes ha'echad leshiva't hachevasim This verse lists quantities related to sheep and offerings. 'Ve'issaron' means 'and ten'. 'Echad' means 'one'. 'Lachesbes' means 'to the lamb'. 'Ha'echad' means 'the one'. 'Leshiva't' means 'to seven'. 'Hachevasim' means 'the lambs'. The verse is structuring a list of quantities relating to sacrificial lambs. [NUM.29.5] And one male goat as a sin offering, to make atonement for you. [§] u-se-eer-eez-zeem eh-khad kha-taht le-kha-per a-lei-khem This verse details an offering for atonement. 'Seir' means he-goat, 'izzim' means goats (plural). 'Echad' means one. 'Chatat' means sin offering or trespass offering. 'Le-kha-per' means to atone. 'A-lei-khem' means on your behalf. [NUM.29.6] Apart from the burnt offering of the new month and its grain offering, and the continual burnt offering and its grain offering, and their libations according to their rule, for a pleasing aroma, a fire offering to Yahveh. [§] milbad olat hachodesh uminchatáh veolat hatamíd uminchatáh veniskeihem kemishpatám lereyach nichoch ishheh layahveh. This verse details offerings made to Yahveh. ‘milbad’ means ‘apart from’ or ‘besides’. ‘olat hachodesh’ means ‘the burnt offering of the new month’. ‘uminchatáh’ means ‘and its grain offering’. ‘olat hatamíd’ means ‘the continual burnt offering’. ‘veniskeihem’ means ‘and their libations’. ‘kemishpatám’ means ‘according to their rule’. ‘lereyach nichoch’ means ‘for a pleasing aroma’. ‘ishheh’ means ‘a fire offering’. ‘layahveh’ means ‘to Yahveh’. [NUM.29.7] And on the tenth of this seventh month, a sacred assembly will be for you, and you shall afflict your souls, all work you shall not do. [§] uve'asor la'hodesh ha'shevi'i ha'zeh mikra-kodesh yihyeh lakhem ve'initem et-nafshoteyhem kol-melacha lo ta'asu. This verse discusses a sacred assembly on the tenth day of the seventh month. It commands the people to afflict their souls and abstain from all work. 'Uve'asor' means 'and on the tenth'. 'La'hodesh' means 'of the month'. 'Ha'shevi'i' means 'the seventh'. 'Ha'zeh' means 'this'. 'Mikra-kodesh' is 'sacred assembly'. 'Yihyeh' means 'will be'. 'Lakhem' means 'for you'. 'Ve'initem' means 'and you shall afflict'. 'Et-nafshoteyhem' means 'your souls'. 'Kol-melacha' means 'all work'. 'Lo ta'asu' means 'you shall not do'. [NUM.29.8] And you shall bring near a burnt offering to Yahveh, a pleasing aroma: one bull of the herd, one ram, and seven lambs of the first year. They shall be without blemish for you. [§] vehikrabtem olah leyahveh reych nachoch par ben bakar echad ayil echad kebassim benei shanah shivah temimim yihyu lakem. This verse details a specific offering to be brought. 'Vehikrabtem' means 'and you shall bring near'. 'Olah' refers to a burnt offering. 'Leyahveh' means 'to Yahveh'. 'Reich nachoch' means 'a pleasing aroma'. The rest details the animals to be sacrificed: 'par ben bakar echad' is 'one bull of the herd', 'ayil echad' is 'one ram', and 'kebassim benei shanah shivah' is 'seven lambs of the first year'. 'Temimim yihyu lakem' means 'they shall be without blemish for you'. [NUM.29.9] And their offering is flour mixed with oil, three tenths for the bull, two tenths for the one ram. [§] oo-min-cha-tam so-let be-loo-lah ba-shah-men shlo-shah ehs-ro-nim la-par shnei ehs-ro-nim la-ay-il ha-eh-chad. This verse details the meal offering to be presented. 'Minchatam' means 'their offering'. 'Solet' is 'flour'. 'Belulah' means 'kneaded' or 'mixed'. 'Bashamen' means 'in oil'. 'Shloshah' is 'three'. 'Esronim' means 'tenths' or 'a tenth'. 'Lapar' is 'for the bull'. 'Shnei' is 'two'. 'Laayil' is 'for the ram'. 'Haechad' is 'the one'. Therefore, it describes quantities of flour mixed with oil for offerings. [NUM.29.10] A tenth, a tenth, for the one lamb, to the seven lambs. [§] ees-sah-rone, ees-sah-rone lah-keh-vesh hah-eh-khad leh-shih-vah-t hah-keh-vah-seem. This verse details a portion, specifically a tenth, designated for a single male lamb, out of a group of seven male lambs. 'Ees-sah-rone' signifies a tenth, or tithe. 'Kevesh' means lamb, specifically a male lamb. 'Ha-eh-khad' means 'the one', signifying a single lamb. 'Le-shih-vah-t hah-keh-vah-seem' means 'to the seven lambs'. [NUM.29.11] One goat of the goats shall be a sin offering, apart from the sin offering of the Day of Atonement, and the continual burnt offering, and its grain offering, and their drink offerings. [§] se-eer-iz-zeem echad chat-taht mil-vad chat-taht hak-kee-poor-eem ve-o-lat hat-ta-meed oo-min-cha-taw ve-nis-keh-heem This verse describes a specific goat offered as a sin offering. 'Seir' means goat. 'Izzeem' is goats, plural. 'Echad' means one. 'Chattaht' means sin offering. 'Milvad' means apart from or besides. 'Hakeefurim' refers to the Day of Atonement. 'Olat' means burnt offering. 'Hatamid' means continual. 'Minchatah' means its grain offering. 'Niskeheem' means their drink offerings. [NUM.29.12] And on the fifteenth day of the seventh month, a sacred assembly it shall be for you, all work of servitude you shall not do; and you shall celebrate a festival for Yahveh for seven days. [§] oo-vah-chah-mee-shah-ah ah-ser yoam la-chodesh ha-shev-ee-ee mee-krah-koh-desh yee-heh-yeh lah-chem kol-mel-ah-chet ah-vo-dah lo tah-ah-soo-oo veh-chah-go-tem chag la-yah-veh shiv-ah-tet ya-meem. This verse describes the fifteenth day of the seventh month as a sacred assembly, a time when no work is to be done, and a seven-day festival is to be celebrated for Yahveh. The verse uses specific dates and instructions regarding a holy day and the prohibition of labor during the festival. [NUM.29.13] And you shall bring near a burnt offering, a fire with a pleasing smell to Yahveh. Thirteen bulls, sons of cattle, two rams, fourteen lambs, sons of a year, they shall be without blemish. [§] ve-hik-rav-tem o-lah eesh-eh re-i-ach ni-choach la-Yahveh pa-rim benei-ba-kar shlo-sha-ah es-rim ei-lim shna-yim ke-va-sim benei-sha-nah ar-ba-ah es-rim te-mi-mim yih-yu This verse details an offering to be brought. 've-hik-rav-tem' means 'and you shall bring near'. 'o-lah' refers to a burnt offering. 'eesh-eh' signifies fire. 're-i-ach ni-choach' means 'a pleasing smell'. 'la-Yahveh' means 'to Yahveh'. The verse then specifies the animals for the offering: 'pa-rim benei-ba-kar' means 'bulls, sons of cattle'. The number 'shlo-sha-ah es-rim' is 'thirteen'. 'ei-lim' means 'rams'. 'shna-yim' means 'two'. 'ke-va-sim benei-sha-nah' means 'lambs, sons of a year'. 'ar-ba-ah es-rim' is 'fourteen'. 'te-mi-mim' means 'without blemish', or 'perfect'. 'yih-yu' means 'they shall be'. [NUM.29.14] And their grain offering shall be fine flour mixed with oil, three-tenths for the one bull, for three bulls, two-tenths for the one ram, for two rams. [§] oo-min-cha-tam so-let be-loo-lah bah-shah-men shlo-shah-eh eh-ser-on la-par hah-eh-chad li-shlo-shah-eh ah-ser-on la-par-eem shnei eh-ser-on la-ay-il hah-eh-chad li-shnei hah-ay-leem. This verse details the meal offering to be brought with sacrifices. 'Minchah' refers to a grain offering, 'solet' is fine flour, 'be-lulah' means mixed, and 'bashamen' means with oil. The quantities of flour are specified for a bull ('par') and a ram ('ayil'). The verse gives the measurement in 'eserons', an ancient unit of volume. [NUM.29.15] And a tenth of a tenth is for the one ram, for fourteen sheep. [§] veh-iss-ar-ohn iss-ar-ohn lak-keh-vesh hah-eh-chad le-ar-bah-ah ah-sar keh-vah-seem This verse lists a tenth of a tenth, specifically for one ram and fourteen sheep. "Issaron" is a tenth. The construction "Issaron Issaron" means a tenth of a tenth. "Lakkevesh" means 'for the ram.' "Ha'echad" is 'the one.' "Le'arba'ah" means 'for four.' "Ah-sar keh-vah-seem" means 'fourteen sheep'. [NUM.29.16] And one goat, a sin offering, besides the continual burnt offering, its grain offering, and its drink offering. [§] u-se-eer-ez-zeem echad chat-taht mil-bad o-lat ha-ta-meed min-cha-tah ve-nis-kah This verse details a specific sin offering required in addition to the regular burnt offering. 'Seir' means 'goat'. 'Ezzeem' is a plural of 'goat' implying a kid goat. 'Echad' means 'one'. 'Chattaht' means 'sin offering'. 'Milbad' means 'besides' or 'in addition to'. 'Olat' means 'burnt offering'. 'Hatameed' means 'the continual' or 'regular'. 'Minchatah' means 'its grain offering'. 'Ve-niskah' means 'and its drink offering'. [NUM.29.17] And on the second day, young bulls, sons of cattle, twelve; rams, two; lambs, sons of a year, fourteen, without blemish. [§] oo-vah-yohm hah-sheh-nee pah-reem beh-neh-ee-bah-kar shneh-eem ah-seh-reem eh-eel-eem shnah-eem keh-bah-seem beh-neh-shah-nah ah-rah-bah-ah ah-seh-reem teh-mee-meem. This verse details the sacrificial animals offered on the second day of a ritual. 'Bayom hasheni' means 'on the second day.' 'Parim benei bakar' means 'young bulls, sons of cattle.' 'Shneem asehrem' means 'twelve.' 'Eylim shnayim' means 'rams, two.' 'Kebasim benei shanah' means 'lambs, sons of a year (i.e., yearlings).' 'Arbah ahsehrem' means 'fourteen.' 'Temimim' means 'without blemish, perfect.' [NUM.29.18] And their grain offering and their libations were to the bulls, to the rams, and to the lambs, according to their number as the rule. [§] oo-min-cha-tam ve-nis-kei-hem la-par-rim la-eil-im ve-la-ke-va-sim be-mis-par-am ka-mish-pat This verse details the offerings and libations presented to the bulls, rams, and lambs, according to their number as prescribed by the rule. 'Minchatam' refers to their grain offering. 'Niskeihem' refers to their libations, or drink offerings. 'La-parrim' means 'to the bulls'. 'La-eilim' means 'to the rams'. 'La-kevasim' means 'to the lambs'. 'Be-misparam' means 'according to their number'. 'Ka-mishpat' means 'as the rule'. [NUM.29.19] And one male goat as a sin offering, besides the continual burnt offering and its grain offering and their drink offerings. [§] u's'eer-ee-zeem echad chat-taht mil-bad o-lat hat-ta-meed u'min-chat-ah v'nis-keh-hem. This verse details a specific sin offering. 'S'eer-ee-zeem' means 'a male goat'. 'Echad' means 'one'. 'Chat-taht' means 'sin offering'. 'Mil-bad' means 'besides' or 'apart from'. 'O-lat hat-ta-meed' refers to 'the continual burnt offering'. 'Min-chat-ah' means 'its grain offering' and 'nis-keh-hem' means 'its drink offerings'. The 'v' prefix is a conjunction meaning 'and'. [NUM.29.20] On the third day, twelve young bulls and two rams, fourteen yearlings without blemish, are required. [§] oo-vah-yohm hah-shlee-shee pa-reem ah-sheh-teh-ah-sar ay-leem shna-yeem keh-vah-seem beneh-shah-nah ar-bah-ah-sar teh-mee-meem. This verse details a specific sacrificial offering. 'Bayom' means 'on the day'. 'Hashlishi' means 'the third'. 'Parim' means 'young bulls'. 'Ashte-asar' means 'twelve'. 'Ayelim' means 'rams'. 'Shnayim' means 'two'. 'Kebasim' means 'lambs'. 'Bnei-shana' means 'sons of a year' (yearlings). 'Arba'ah-sar' means 'fourteen'. 'Temimim' means 'without blemish', or 'perfect'. The verse lays out the exact animals required for a certain ritual. [NUM.29.21] And their grain offering and their libations were to the bulls, to the rams, and to the lambs, according to their number as the rule. [§] oo-min-cha-tam ve-nis-kei-hem la-par-rim la-eil-im ve-la-ke-va-sim be-mis-par-am ka-mish-pat This verse details the offerings and libations presented to the bulls, rams, and lambs, according to their number as prescribed by the rule. 'Minchatam' refers to their grain offering. 'Niskeihem' refers to their libations, or drink offerings. 'La-parrim' means 'to the bulls'. 'La-eilim' means 'to the rams'. 'La-kevasim' means 'to the lambs'. 'Be-misparam' means 'according to their number'. 'Ka-mishpat' means 'as the rule'. [NUM.29.22] And one goat for a sin offering, besides the regular burnt offering and its grain offering and its drink offering. [§] oo-seh-eer kha-taht ah-khad mil-vad o-lat ha-ta-meed oo-min-khat-ah oo-nees-kah This verse describes an additional sin offering to be made alongside the regular burnt offering, its grain offering, and its drink offering. 'Seir' refers to a goat. 'Khatat' means sin offering. 'Ekhad' is 'one'. 'Mil-vad' means 'besides' or 'in addition to'. 'Olat' means burnt offering. 'Ha-tameed' means 'the continual' or 'the regular'. 'Min-khatah' is 'its grain offering'. 'Nees-kah' is 'its drink offering'. [NUM.29.23] And on the fourth day, ten bulls, two rams, and fourteen yearlings, without blemish, were offered. [§] oo-vah-yohm hah-reh-vee-ee pah-reem ah-shah-rah eh-eel-eem shuh-nah-yeem keh-vah-seem ben-ay-shah-nah ah-ruh-bah ah-ruh-bah teh-mee-meem This verse describes the bulls, rams, and lambs offered as sacrifices on the fourth day of a designated period. 'Pah-reem' refers to bulls. 'Eh-eel-eem' refers to rams. 'Keh-vah-seem' refers to lambs. 'Ben-ay-shah-nah' means 'sons of a year', referring to yearlings. 'Teh-mee-meem' means 'perfect' or 'without blemish'. The numbers are straightforward: ten bulls, two rams, fourteen yearlings. [NUM.29.24] Their grain offering and their libations were for the bulls, for the rams, and for the lambs, in their number according to the rule. [§] min-chah-tam veh-nis-keh-hem lah-pah-reem lah-ay-leem veh-lah-keh-vah-seem beh-mis-pah-rahm kah-mis-pah-t. This verse describes the offerings and libations presented to the bulls, rams, and lambs, according to a set number or rule. 'Minchah' refers to a grain offering or gift. 'Niskeh' refers to a libation, a drink offering poured out. 'Lah' means 'to' or 'for'. 'Parim' is bulls, 'aylim' is rams, and 'kevasim' is lambs. 'Misparam' means their number. 'Kamishpat' means according to the rule or judgement. [NUM.29.25] And one goat, a sin offering, besides the continual burnt offering, its grain offering, and its drink offering. [§] u-se-eer-ez-zeem echad chat-taht mil-bad o-lat ha-ta-meed min-cha-tah ve-nis-kah This verse details a specific sin offering required in addition to the regular burnt offering. 'Seir' means 'goat'. 'Ezzeem' is a plural of 'goat' implying a kid goat. 'Echad' means 'one'. 'Chattaht' means 'sin offering'. 'Milbad' means 'besides' or 'in addition to'. 'Olat' means 'burnt offering'. 'Hatameed' means 'the continual' or 'regular'. 'Minchatah' means 'its grain offering'. 'Ve-niskah' means 'and its drink offering'. [NUM.29.26] And on the fifth day, nine young bulls, two rams, fourteen year-old lambs, all without blemish. [§] uvayom hachamishiy parim tish'ah eylim shnayim kevasim benei-shanah arba'ah esre temimim This verse describes offerings to be made on the fifth day. 'Parim' refers to young bulls, 'eylim' to rams, and 'kevasim' to lambs. 'Benei-shanah' means 'sons of a year,' indicating year-old lambs. 'Temimim' means 'without blemish' or 'perfect'. [NUM.29.27] And their grain offering and their libations were to the bulls, to the rams, and to the lambs, according to their number as the rule. [§] oo-min-cha-tam ve-nis-kei-hem la-par-rim la-eil-im ve-la-ke-va-sim be-mis-par-am ka-mish-pat This verse details the offerings and libations presented to the bulls, rams, and lambs, according to their number as prescribed by the rule. 'Minchatam' refers to their grain offering. 'Niskeihem' refers to their libations, or drink offerings. 'La-parrim' means 'to the bulls'. 'La-eilim' means 'to the rams'. 'La-kevasim' means 'to the lambs'. 'Be-misparam' means 'according to their number'. 'Ka-mishpat' means 'as the rule'. [NUM.29.28] And one goat for a sin offering, besides the regular burnt offering and its grain offering and its drink offering. [§] oo-seh-eer kha-taht ah-khad mil-vad o-lat ha-ta-meed oo-min-khat-ah oo-nees-kah This verse describes an additional sin offering to be made alongside the regular burnt offering, its grain offering, and its drink offering. 'Seir' refers to a goat. 'Khatat' means sin offering. 'Ekhad' is 'one'. 'Mil-vad' means 'besides' or 'in addition to'. 'Olat' means burnt offering. 'Ha-tameed' means 'the continual' or 'the regular'. 'Min-khatah' is 'its grain offering'. 'Nees-kah' is 'its drink offering'. [NUM.29.29] And on the sixth day, there were eight young bulls and two rams, fourteen lambs, perfect ones. [§] uvayom hashishi parim shmonah eilim shnayim kevasim benei shanah arbaah esreh temimim. This verse describes offerings. 'uvayom' means 'and on the day'. 'hashishi' means 'the sixth'. 'parim' means 'young bulls'. 'shmonah' means 'eight'. 'eilim' means 'rams'. 'shnayim' means 'two'. 'kevasim' means 'lambs'. 'benei shanah' means 'sons of a year' or 'one year old'. 'arbaah esreh' means 'fourteen'. 'temimim' means 'perfect ones'. [NUM.29.30] And their grain offering and their libations were to the bulls, to the rams, and to the lambs, according to their number as the rule. [§] oo-min-cha-tam ve-nis-kei-hem la-par-rim la-eil-im ve-la-ke-va-sim be-mis-par-am ka-mish-pat This verse details the offerings and libations presented to the bulls, rams, and lambs, according to their number as prescribed by the rule. 'Minchatam' refers to their grain offering. 'Niskeihem' refers to their libations, or drink offerings. 'La-parrim' means 'to the bulls'. 'La-eilim' means 'to the rams'. 'La-kevasim' means 'to the lambs'. 'Be-misparam' means 'according to their number'. 'Ka-mishpat' means 'as the rule'. [NUM.29.31] And one male goat as a sin offering, besides the complete burnt offering with its grain offering and its drink offering. [§] u’s’eer khatta’t echad mil’vad ‘olat hatamim minchatah u’n’sakeha. This verse details a specific offering to be made. ‘S’eer refers to a male goat. Khatta’t means a sin offering. ‘Echad means one. Mil’vad means besides or apart from. ‘Olat refers to a burnt offering. Hatamim means complete or perfect. Minchatah means her grain offering, and n’sakeha means her drink offering. [NUM.29.32] On the seventh day, seven bulls and two rams, and fourteen lambs, sons of one year, perfect ones, are to be offered. [§] oo-vah-yohm hah-sheh-vee-ee pah-reem shih-veh-ah eh-eel-eem shuh-nah-eem keh-bah-seem ben-ay-shah-nah ar-beh-ah-teh-eem teh-mee-meem. This verse describes a sacrifice. 'Bayom hashevi'i' means 'on the seventh day'. 'Parim shiv'ah' means 'bulls seven'. 'Eilim shnayim' means 'rams two'. 'Kebasim benei shanah arba'teh teemimim' means 'lambs sons of a year fourteen perfect ones'. [NUM.29.33] And their grain offering and their libations were for the bulls, for the rams, and for the lambs, according to their number, according to their ordinance. [§] oo-min-chah-tahm vuh-nis-keh-hem lah-pah-reem lah-ay-leem vuh-lah-kuh-vah-seem beh-mis-pah-rahm keh-mish-pah-tahm. This verse describes the offerings and libations presented to the bulls, rams, and lambs, according to their number and according to the ordinance. ‘Minchah’ refers to a grain offering. ‘Niskeh’ refers to a libation, typically wine. ‘Pahrim’ are bulls. ‘Ayelim’ are rams. ‘Kuh-vah-seem’ are lambs. ‘Misparam’ refers to their number. ‘Mishpatam’ means ordinance or judgment. [NUM.29.34] And one goat as a sin offering, besides the continual burnt offering, its grain offering, and its drink offering. [§] oo-seh-eer kha-taht ah-khad mil-avad oh-lat ha-ta-meed min-kha-tah-v nih-skah-v This verse discusses a specific sin offering. 'Seir' refers to a male goat. 'Khatta't' means sin offering. 'Echad' means one. 'Milavad' means besides or in addition to. 'Olat' refers to a burnt offering. 'Hatamid' means continual or regular. 'Minchah' is a grain offering. 'Niskhah' is a drink offering. The verse specifies one goat as a sin offering, in addition to the regular burnt offering, with its accompanying grain and drink offerings. [NUM.29.35] On the eighth day, a gathering will be for you. All work and service you shall not do. [§] bayom hashemini atzeret tihyeh lakhem kol-mela'khet avodah lo ta'asu. This verse discusses the eighth day and its observances. 'Bayom' means 'on the day'. 'Hashemini' means 'the eighth'. 'Atzeret' is a gathering or solemn assembly. 'Tihyeh' means 'will be'. 'Lakhem' means 'to you'. 'Kol' means 'all'. 'Mela'khet' means 'work'. 'Avodah' means 'service' or 'work'. 'Lo ta'asu' means 'you shall not do'. [NUM.29.36] And you shall bring near a burnt offering, a fire with a pleasant scent to Yahveh: one bull and one ram, seven yearlings without blemish. [§] ve-hik-rab-tem o-lah ish-eh ray-each nee-choach la-Yahveh par echad ayil echad ke-va-seem ben-ei sha-nah shiv-ah tem-eem This verse details an offering to be brought. 've-hik-rab-tem' means 'and you shall bring near'. 'o-lah' is a burnt offering. 'ish-eh' means 'fire'. 'ray-each' means 'its scent'. 'nee-choach' means 'pleasant'. 'la-Yahveh' means 'to Yahveh'. 'par' means 'bull'. 'echad' means 'one'. 'ayil' means 'ram'. 'ke-va-seem' means 'lambs'. 'ben-ei sha-nah' means 'sons of a year', or 'yearlings'. 'shiv-ah' means 'seven'. 'tem-eem' means 'without blemish', or 'perfect'. [NUM.29.37] Their grain offering and their libations were for the bull, for the ram, and for the lambs, according to their number as the judgment. [§] min-cha-tam ve-nis-kei-hem la-par la-ayil ve-la-ke-va-sim be-mis-pa-ram ka-mish-pat. This verse details the offerings and libations brought. 'Minchatam' refers to their grain offering. 'Niskeihem' refers to their libations. 'La-par' means 'to the bull'. 'La-ayil' means 'to the ram'. 'La-kevasim' means 'to the lambs'. 'Be-misp’aram’ means ‘according to their number’ or ‘in their count’. 'Ka-mishpat' means ‘according to the ordinance’ or ‘as the judgment’. [NUM.29.38] And one goat for a sin offering, besides the continual burnt offering and its grain offering and its drink offering. [§] u'se'ir khat'at echad mil'vad olat hatamīd u'minchatāh v'niskāh. This verse details a specific offering required during a religious observance. "Se'ir" refers to a goat, specifically a goat for a sin offering. "Khat'at" signifies a sin offering. "Echad" means one. "Mil'vad" means besides or in addition to. "Olat hatamīd" is the continual burnt offering. "Minchatāh" is its grain offering. "Niskāh" is its drink offering. [NUM.29.39] These things you shall do for Yahveh during your appointed times, in addition to your vows and your freewill offerings, for your burnt offerings and for your grain offerings and for your libations and for your peace offerings. [§] el-leh ta-ah-soo la-yah-veh beh-moh-ah-day-chem levad mee-neer-ay-chem veh-neev-bo-tay-chem le-oh-loh-tay-chem oo-leh-min-choh-tay-chem oo-leh-nees-kay-chem oo-leh-shal-may-chem. This verse describes what the people should do for Yahveh during their appointed times. It specifies that these actions are in addition to their vows and freewill offerings. These actions are burnt offerings, grain offerings, libations, and peace offerings.

NUM.30

[NUM.30.1] And Moses said to the children of Israel, according to all that Yahveh commanded to Moses. [§] Va-yo-mer Moshe el-bnei Yisrael ke-kol asher tziva Yahveh et-Moshe. This verse recounts Moses speaking to the Israelites, relaying instructions that Yahveh gave to him. 'Va-yo-mer' means 'and said'. 'Moshe' is Moses. 'El-bnei Yisrael' means 'to the children of Israel'. 'Ke-kol asher' means 'according to all that'. 'Tziva' means 'commanded'. 'Yahveh' is the proper name of God. 'Et-Moshe' means 'to Moses'. [NUM.30.2] And Moses spoke to the heads of the tribes to the sons of Israel, saying, "This is the thing that Yahveh commanded." [§] Va-ye-da-ber Moshe el ro-shei ha-mat-tot liv-nei Yis-ra-el le-emor zeh ha-da-var asher tsi-vah Yahveh. This verse describes Moses speaking to the heads of the tribes of Israel. He is relaying a command from Yahveh. "Va-ye-da-ber" means "and spoke". "Moshe" is Moses. "el" means "to". "ro-shei" is "heads of". "ha-mat-tot" means "the tribes". "liv-nei Yis-ra-el" means "to the sons of Israel". "le-emor" means "saying". "zeh" means "this". "ha-da-var" means "the thing" or "the word". "asher" means "that". "tsi-vah" means "commanded". "Yahveh" is the proper name of God. [NUM.30.3] If a man vows a vow to Yahveh, or swears an oath to bind a binding upon his soul, he shall not break his word, according to all that proceeds from his mouth he will do. [§] eesh kee-yee-dor neder la-yahveh oh-hee-shavah shvoo-ah leh-essor issar al-naf-sho lo yachel de-varo ke-kol-ha-yot-zeh mee-fee-v yah-seh. This verse discusses vows made to Yahveh and the importance of keeping one’s word. 'eesh' means 'man'. 'kee-yee-dor neder' means 'if he vows a vow'. 'la-yahveh' means 'to Yahveh'. 'oh-hee-shavah shvoo-ah' means 'or he swears an oath'. 'leh-essor issar' means 'to bind a binding'. 'al-naf-sho' means 'upon his soul'. 'lo yachel de-varo' means 'he shall not break his word'. 'ke-kol-ha-yot-zeh mee-fee-v' means 'according to all that proceeds from his mouth'. 'yah-seh' means 'he will do'. [NUM.30.4] And a woman, if she vows a vow to Yahveh, and restricts herself by a restriction in her father’s house during her youth… [§] ve-ish-ah kee-tee-dor ne-der la-yah-veh ve-as-rah issar be-beit av-ee-ha bee-ne-oo-reh-ha This verse discusses a woman making a vow to Yahveh. If she lives with her father during her youth, the vow is dependent on his confirmation. It details the conditions surrounding a woman’s vows when she is still under her father’s authority. [NUM.30.5] And her father heard her vow, and confirmed that which she vowed upon her soul, and her father remained silent to her. And all her vows will stand, and all that she vowed upon her soul will stand. [§] ve-sha-ma av-i-ha et-nid-rah ve-e-sa-rah ash-er a-sar-ah al-naf-sha-hah ve-he-khreesh lah av-i-hah ve-ka-mu kol-ned-a-reh ve-kol-is-sar ash-er a-sar-ah al-naf-sha-hah ya-koom. This verse describes a situation where a woman makes a vow, and her father hears it. He remains silent, allowing the vow to stand and become binding. Each element is broken down as follows: 've' means 'and', 'sha-ma' means 'heard', 'av-i-ha' means 'her father', 'et' is a particle indicating the direct object, 'nid-rah' means 'her vow', 've-e-sa-rah' means 'and confirmed it', 'ash-er' means 'which/that', 'a-sar-ah' means 'she vowed', 'al-naf-sha-hah' means 'upon her soul', 've-he-khreesh' means 'and he was silent', 'lah' means 'to her', 've-ka-mu' means 'and they rose/stood', 'kol' means 'all', 'ya-koom' means 'will stand'. [NUM.30.6] And if her father approves of her in the day he hears of her vows, then any commitment she made to herself will not stand, and Yahveh will forgive her, because her father approves of her. [§] veh-eem-hay-nee-ah ah-vee-hah oh-tah bee-yohm shah-meh-oh kohl-neh-dah-ree-hah veh-eh-sah-ray-hah ah-sher ah-sah-rah al-naf-shah-hah lo yah-koom vah-Yahveh yis-lah-lah kee-hay-nee-ah ah-vee-hah otah. This verse deals with a woman making vows and her father annulling them. 'Hay-nee-ah' means 'she pleases' or 'she favors'. 'Ah-vee-hah' means 'her father'. 'Otah' means 'her'. 'Yahveh' is the proper name of God. 'Yis-lah-lah' means 'He will forgive her'. The verse describes a situation where if a woman's father approves of her in the day he hears of her vows, then any commitment she made to herself will not stand, and Yahveh will forgive her, because her father approved of her. [NUM.30.7] And if it will be that a woman makes a vow, and her vows are upon her, or a declaration from her lips which she has forbidden upon her soul. [§] ve-eem-ha-yo tee-heh le-eesh oo-ne-da-reh-ha a-leh-ha oh mee-vah-tah sef-ah-teh-ha a-sher ah-sar-ah al-naf-shah-ha This verse describes a situation regarding a woman’s vows. Specifically, it concerns vows made by a woman while under the authority of her father. ‘ve-eem’ means ‘and if’. ‘ha-yo tee-heh’ means ‘it will be’. ‘le-eesh’ means ‘to a man’. ‘oo-ne-da-reh-ha’ means ‘and her vows’. ‘a-leh-ha’ means ‘are upon her’. ‘oh’ means ‘or’. ‘mee-vah-tah’ means ‘her declaration’. ‘sef-ah-teh-ha’ means ‘of her lips’. ‘a-sher’ means ‘which’. ‘ah-sar-ah’ means ‘she forbade’. ‘al-naf-shah-ha’ means ‘upon her soul’. In essence, the verse states that if a woman makes a vow and it pertains to something she has forbidden herself, it is binding upon her. [NUM.30.8] And if a man hears his wife in the day that she hears it, and holds his peace to her, then her vows will stand, and that which she has bound upon her soul will be established. [§] ve-sha-ma' i-shah-ah be-yom shma-o ve-he-chreesh lah ve-ka-moo ne-da-ray-ha ve-e-sah-reh-ha a-sher-a-sar-ah al-naf-shah-ah ya-koom This verse describes a woman's vows. If her husband hears her making a vow and remains silent, the vow is considered valid and binding upon her. The verse details that the vow she has taken, that she has bound to herself, will stand. [NUM.30.9] And if, on a day, a woman hears her husband, he will release her from the vow that is upon her, and from the expression of her lips that she restricted upon her soul, and Yahveh will forgive her. [§] ve-eem be-yohm shmo-ah ee-shah-ah ish-ah-hah ya-nee otah ve-heh-fehr et-nee-drah-hah ah-sher ah-lay-hah ve-et meev-tah seh-fah-tay-hah ah-sher ah-srah ahl naf-shah-hah va-Yahveh yees-lah-lah-hah. This verse discusses a situation where a woman makes a vow and her husband nullifies it. It details how the woman’s vow is released, and how Yahveh will forgive her. The verse addresses the power a husband has over a wife’s vows and the subsequent forgiveness from Yahveh. The phrasing is specific to the release of the vow and the woman's speech. [NUM.30.10] And a vow from a widow and a divorced woman, all that she forbade upon herself will stand upon her. [§] ve-neider almana ugerusha kol ashera asra al nafsha yakum aleha This verse discusses vows made by a widow or divorced woman. 'Ve-neider' means 'and a vow'. 'Almana' means 'widow'. 'Ugerusha' means 'and divorced'. 'Kol ashera asra' means 'all that she forbade'. 'Al nafsha' means 'upon herself'. 'Yakum aleha' means 'will stand upon her', meaning the vow will be binding. [NUM.30.11] And if a woman belonging to her husband vows, or restricts a restriction upon herself with an oath. [§] veh-eem-beh-heet ee-shah-uh nah-dah-rah oh-oh-sah-rah ee-sah-ruh al-nahf-shah-uh beesh-boo-ah This verse describes a situation where a woman makes a vow or restriction upon herself through an oath. 'Veh-eem' means 'and if'. 'Beet' means 'house of', but is being used here to indicate belonging to. 'Ee-shah-uh' means 'a woman'. 'Nah-dah-rah' means 'vowed'. 'Oh-oh-sah-rah' means 'restricted' or 'forbidden'. 'Ee-sah-ruh' means 'a restriction' or 'a prohibition'. 'Al-nahf-shah-uh' means 'upon her soul' or 'upon herself'. 'Beesh-boo-ah' means 'with an oath'. [NUM.30.12] And if a man hears the vow of his wife, and keeps silent to her, not invalidating it, then all her vows will stand, and any restriction she has placed upon herself will stand. [§] ve-sha-ma ish-ahv ve-he-khreesh lah lo he-nee o-tah ve-ka-moo kol-ne-da-ray-ha ve-kol-i-sar a-sher-a-sar-ah al-naf-shah yakoom This verse describes a situation where a man hears his wife’s vows or restrictions she places on herself but remains silent and does not invalidate them. The consequence of his silence is that all her vows and any prohibition she has imposed upon herself will stand. [NUM.30.13] And if the husband loosens them, on the day she hears, every utterance of her lips concerning her vows, and concerning the restriction of her soul, it shall not stand. Her husband has loosened them, and Yahveh will forgive her. [§] ve-im-ha-pher ya-fer otam ishah be-yom shme’o kol-motza sfateha li-ndareha u-le-issar nafsha lo yakum ishah ha-feram va-Yahveh yislach-lah. This verse deals with a woman who makes a vow and her husband annuls it. 'Pher' means to loosen or annul. 'Issar' means to bind or restrain. The verse states that if a husband annuls a vow made by his wife, and she does not fulfill the vow, Yahveh will forgive her. [NUM.30.14] Every vow and every oath of restriction to afflict a person, her husband shall establish it and her husband shall annul it. [§] kal-ne-der ve-kal shvu-at issar le-anot na-fesh i-sha-h yer-ki-men-nu ve-i-sha-h ye-fe-ren-nu. This verse discusses vows and oaths. "Kal" means "all" or "every". "Neder" means "vow". "Shvuat" means "oath". "Issar" means "forbidden". "Le-anot" means "to afflict" or "to trouble". "Nafesh" means "soul" or "person". "Isha" means "woman". "Yekimenu" means "he shall establish it" or "he shall fulfill it". "Yefrennu" means "he shall annul it" or "he shall break it". The verse discusses a woman's vows and how they are established and broken by her husband. [NUM.30.15] And if the silent one remains silent to her, her husband, from day to day, and he establishes all of her vows, or all of her prohibitions that are upon her, he establishes them, because he remained silent to her on the day he heard it. [§] ve-im-ha-charesh yachrish lah ishah miyom el yom vehekim et kol nedareha o et kol esareha asher aleha hekim otam ki hechrish lah beyom shme’o This verse describes a situation where a woman makes vows, and her husband hears them but remains silent. If he does not protest the vows from day to day, he is considered to have affirmed them, and she must fulfill all that she has vowed or forbidden herself. [NUM.30.16] And if the bull makes them flawed after hearing, and it will bear its guilt. [§] ve-im-ha-pher ya-fer otam acharei shama’o ve-nasa et-avonah This verse discusses the consequences of offering sacrifices that are flawed or not according to the rules. 'Pher' refers to a male animal offered as a sacrifice, often a bull. 'Ya-fer' means 'will make flawed' or 'will blemish'. 'Otam' means 'them', referring to the sacrifices. 'Acharei shama’o' means 'after hearing', referring to the instructions regarding sacrifices. 'Ve-nasa et-avonah' means 'and will bear its guilt'. 'Avonah' is the guilt or iniquity. [NUM.30.17] These are the laws that Yahveh commanded to Moses, concerning the relationship between a man and his wife, and between a father and his daughter while she is young and in her father’s house. [§] eh-leh ha-hoo-kim a-sher tzee-vah Yahveh et-mo-sheh beyn eesh le-ish-toh beyn av le-bit-toh bi-ne-oo-reh-ah beit ah-vee-hah. This verse introduces a set of laws that Yahveh commanded to Moses. The laws concern relationships between a man and his wife, and between a father and his daughter during her youth, while she is in her father’s house. ‘Eleh’ means ‘these’. ‘Ha-hukkim’ means ‘the laws’. ‘Asher’ means ‘that’ or ‘which’. ‘Tzee-vah’ means ‘commanded’. ‘Yahveh’ is the proper name of God. ‘Et-mosheh’ means ‘to Moses’. ‘Beyn’ means ‘between’. ‘Eesh’ means ‘man’. ‘Le-ish-toh’ means ‘to his wife’. ‘Av’ means ‘father’. ‘Le-bit-toh’ means ‘to his daughter’. ‘Bi-ne-oo-reh-ah’ means ‘in her youth’. ‘Beit ah-vee-hah’ means ‘the house of her father’.

NUM.31

[NUM.31.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.31.2] Avenge the Israelites from the Midianites, after which you will be gathered to your people. [§] neqom niqmat benee yisrael me'et hamidyanim achar te'asef el-ammecha. This verse commands vengeance on behalf of the Israelites against the Midianites. It then states that after this vengeance is complete, the speaker will be gathered to their people. "Benei Yisrael" literally means 'sons of Israel', which is best translated as 'the Israelites'. "Hamidyanim" means 'the Midianites'. "Te'asef" means 'you will gather'. "El-ammecha" means 'to your people'. [NUM.31.3] And Moses spoke to the people, saying, “Prepare for yourselves men for the army, and they shall go against Midian to give the vengeance of Yahveh on Midian.” [§] Va-yedaber Moshe el-ha-am le-emor he-chaletzu me-itechem anashim la-tzava ve-yihyu al-midyan lateit nikmat-Yahveh be-midyan. This verse describes Moses speaking to the people and commanding them to send men to war against Midian to exact vengeance on behalf of Yahveh. Let's break down the names: 'Moses' is a proper name and remains unchanged. 'Ha-am' means 'the people'. 'Yahveh' is the personal name of God. [NUM.31.4] A thousand for the tribe, a thousand for the tribe, to all the tribes of Israel you shall send to the army. [§] elef lamateh, elef lamateh, lechol matot yisrael tishlehu latsava. This verse lists a contribution of troops from each tribe of Israel for military service. "Elef" means thousand. "Lamateh" means for the tribe/staff. "Lechol matot yisrael" means to all the tribes of Israel. "Tishlehu" means you shall send. "Latsava" means to the army. [NUM.31.5] And were delivered from the thousands of Israel, one thousand to each tribe, twelve thousand battle pioneers. [§] va-yim-sa-ru mei-al-fei yis-ra-el elef la-ma-teh sh-nei-im-a-sar elef ha-lu-tzei tza-va This verse describes the delivery of a specified number of men from the thousands of Israel to each tribe. 'Alfei' means 'thousands', referring to the tribal divisions. 'Mateh' means 'tribe' or 'staff'. 'Chalutzei tza-va' means 'front ranks of the army' or 'battle pioneers'. [NUM.31.6] And Moses sent them, a unit to the tribe for the army, them and Pinhas son of Eleazar the priest for the army, and the holy vessels and the trumpets of the sounding in his hand. [§] Va-yish-lach o-tam Mo-sheh elef la-mah-teh la-tzah-vah, o-tam ve-et Pin-has ben El-eh-ah-zar ha-ko-hen la-tzah-vah, u-khlei ha-ko-desh va-hatzotzrot ha-ter-uah be-ya-do. This verse describes Moses sending out troops for war. 'Va-yishlach' means 'and he sent'. 'Otam' means 'them'. 'Elef' is 'thousand' but is used here to mean 'a unit of'. 'Lamateh' means 'to the tribe', used here to represent the military unit. 'Latzahvah' means 'to the army'. 'Pinhas ben Eleazar hakohn' refers to Pinhas, son of Eleazar, the priest. 'Ukhlei hakodesh' means 'and the holy vessels'. 'Hatzotzrot ha-teruah' means 'the trumpets of the sounding'. 'Beyado' means 'in his hand'. [NUM.31.7] And they seized upon Midian, as Yahveh commanded Moses, and they killed all male. [§] va-yitz-beu al-mid-yan ka-a-sheh-rah tzee-vah Yahveh et-mo-sheh va-yahar-gu kol-za-char This verse describes an attack on Midian, carried out as Yahveh commanded Moses. The verb 'yitzbeu' means 'to seize' or 'to press upon'. 'Kol' means 'all', and 'zachar' means 'male'. Thus, the verse states that all males were killed. [NUM.31.8] And they killed the kings of Midian upon their slain, Evi and Rekem and Tzur and Hur and Reva, five kings of Midian, and they killed Bileam the son of Beor with the sword. [§] ve’et-malchei midyan ha’rgu al-chalaleihem et-Evi ve’et-Rekem ve’et-Tzur ve’et-Hur ve’et-Reva chamishet malchei midyan ve’et Bileam ben-Beor ha’rgu be’charev. This verse describes the killing of the kings of Midian and Bileam. 'Ve’et' means 'and'. 'Malchei' is the plural of 'king'. 'Midyan' is the name of a nation. 'Ha’rgu' means 'they killed'. 'Al-chalaleihem' means 'upon their slain'. 'Evi', 'Rekem', 'Tzur', 'Hur', and 'Reva' are the names of the five kings. 'Chamishet' means 'five'. 'Bileam ben-Beor' is Bileam, the son of Beor. 'Be’charev' means 'with the sword'. [NUM.31.9] And the sons of Israel took captive the women of Midian and their children, and all their livestock and all their possessions, and all their armed forces they plundered. [§] va-yish-vu ben-ei yis-ra-el et neshei mid-yan ve-et tap-am ve-et kol behe-mat-tam ve-et kol mik-neh-ehem ve-et kol he-ilam bazazu. This verse describes the Israelites taking the women of Midian, their children, livestock, possessions, and all their armed forces as plunder. 'Va-yish-vu' means 'and they took captive'. 'Ben-ei yis-ra-el' means 'sons of Israel' or 'the Israelites'. 'Et' is a grammatical particle marking the direct object. 'Neshei mid-yan' means 'women of Midian'. 'Ve-et tap-am' means 'and their children'. 'Ve-et kol behe-mat-tam' means 'and all their livestock'. 'Ve-et kol mik-neh-ehem' means 'and all their possessions'. 'Ve-et kol he-ilam' means 'and all their armed forces'. 'Bazazu' means 'they plundered'. [NUM.31.10] And all their cities in their settlements, and all their strongholds, they burned with fire. [§] ve’et kol areyhem bemoshavotam ve’et kol tirotam sarfu ba’esh. This verse describes the burning of cities and their strongholds. 'Ve’et' means 'and'. 'Kol' means 'all'. 'Areyhem' means 'their cities'. 'Bemoshavotam' means 'in their settlements'. 'Tirotam' means 'their strongholds'. 'Sarfu' means 'they burned'. 'Ba’esh' means 'with fire'. [NUM.31.11] And they took all the spoil and all the captured goods with the people and with the livestock. [§] va-yik-chu et kol ha-sha-lal ve-et kol ha-mal-qo-ach ba-a-dam u-va-ve-he-mah This verse describes the taking of spoil and captured goods. 'Va-yik-chu' means 'and they took'. 'Et' is an untranslatable particle marking the direct object. 'Kol' means 'all'. 'Ha-sha-lal' means 'the spoil'. 'Ve' means 'and'. 'Ha-mal-qo-ach' means 'the captured goods'. 'Ba-a-dam' means 'with the people'. 'U-va-be-he-mah' means 'and with the livestock'. [NUM.31.12] And they brought to Moses and to Eleazar the priest and to the assembly of the children of Israel the captives and the livestock and the plunder to the camp, to the plains of Moab which are across the Jordan near Jericho. [§] vayaviu el-mosheh ve-el-eleazar ha-kohen ve-el-adat benei-yisrael et-hashvi ve-et-hamalkoach ve-et-hashalal el-hamachaneh el-arbot moab asher al-yarden yerecho. This verse describes the bringing of captured items and spoils to Moses, Eleazar the priest, and the assembly of the Israelites. 'Hashvi' refers to the captives. 'Hamalkoach' is the livestock. 'Hashalal' refers to the plunder. The location is the plains of Moab, across the Jordan from Jericho. [NUM.31.13] And Moses and Eleazar the priest and all the leaders of the congregation went out to meet them outside the camp. [§] vayyetzu Moshe vealazar hakohain vechol nesi'ei ha'edah likratam el-michutz lama'chaneh. This verse describes Moses, Eleazar the priest, and all the leaders of the congregation going out to meet someone outside the camp. The 'someone' is not specified in this verse, but is implied by context. 'Vayyetzu' means 'they went out'. 'Moshe' is Moses. 'VeEleazar' is 'and Eleazar'. 'Hakohain' is 'the priest'. 'VeChol' is 'and all'. 'Nesi'ei' is 'leaders of'. 'Ha'edah' is 'the congregation'. 'Likratam' means 'to meet them'. 'El-michutz' means 'outside of'. 'Lama'chaneh' means 'the camp'. [NUM.31.14] And Moses became angry at the appointed commanders of the army, the commanders of thousands and the commanders of hundreds who had come from the army of warfare. [§] Va-yik-tzof Mo-sheh al peh-koo-day hah-khah-yil sa-ray hah-ah-lah-feem vee-sa-ray hah-may-oht hah-bah-eem mee-tseh-vah hah-mil-ha-mah. This verse describes Moses becoming angry at the commanders of the army. Specifically, it says Moses was angry at the appointed commanders – the commanders of thousands and the commanders of hundreds – who had come from the army of warfare. [NUM.31.15] And Moses said to them, "Did you revive all the females?" [§] Va-yo-mer a-lei-hem Moshe ha-chi-item kol-ne-ke-vah. This verse comes from Exodus 18:4. 'Va-yo-mer' means 'and said'. 'A-lei-hem' means 'to them'. 'Moshe' is Moses. 'Ha-chi-item' is a question meaning 'did you revive' or 'did you bring back to life'. 'Kol' means 'all'. 'Ne-ke-vah' means 'female'. [NUM.31.16] Indeed, they were for the sons of Israel, by the word of Bileam, to cause transgression against Yahveh concerning Peor. And there was a plague in the community of Yahveh. [§] hen hen hayu livenei yisrael bidvar bileam limsar ma'al bayahveh al-devar-peor vat'hi hamagefah ba'adat yahveh. This verse describes a situation where the Israelites were led into transgression against Yahveh through the words of Bileam concerning Peor. As a result, a plague struck the community of Yahveh. 'Hen hen' is a repetitive construction for emphasis, meaning 'indeed, indeed' or simply 'surely'. 'Livenei yisrael' means 'to the sons of Israel'. 'Bidvar' means 'by the word of'. 'Limsar ma'al' means 'to cause transgression'. 'Bayahveh' means 'against Yahveh'. 'Al-devar-peor' means 'concerning Peor'. 'Vat'hi' means 'and there was'. 'Hamagefah' means 'the plague'. 'Ba'adat yahveh' means 'in the community of Yahveh'. [NUM.31.17] And now, kill every male among the infants, and every woman knowing a male for lying with, kill. [§] ve'atah hirgu kol-zachar ba'taph vekol-ishah yoda'at ish le'mishkab zachar harogu. This verse comes from Numbers 31:18. 'Ve'atah' means 'and now'. 'Hirgu' is the imperative form of 'to kill' (plural). 'Kol' means 'all'. 'Zachar' means 'male'. 'Ba'taph' means 'among the infants'. 'Ishah' means 'woman'. 'Yoda'at' means 'knowing'. 'Le'mishkab' means 'for lying with'. 'Harogu' is another imperative form of 'to kill' (plural). This verse details a command regarding the treatment of certain captured people. [NUM.31.18] And all the infants with the women who have not known lying with a male, let them live for you. [§] vekhol hataf banashim asher lo yadeu mishkab zakhar hachayu lakhem. This verse concerns the fate of boys who have not known sexual relations with a male. 'Vekhol' means 'and all'. 'Hataf' means 'the infants' or 'the little ones'. 'Banashim' means 'with the women'. 'Asher' means 'that' or 'who'. 'Lo yadeu' means 'did not know'. 'Mishkab' means 'lying with' or 'sexual relations'. 'Zakhar' means 'male'. 'Hachayu' means 'cause to live' or 'let live'. 'Lakhem' means 'for you' or 'to you'. The verse is a command relating to those who have not engaged in male sexual activity. [NUM.31.19] And you, camp outside the camp for seven days. Everyone who kills a soul and everyone who touches a corpse will purify yourselves on the third day and on the seventh day, you and your captives. [§] ve-atem chan-u mi-chootz la-ma-cha-neh shiv-at ya-mim kol ho-reg nefesh ve-kol no-ge-a be-cha-lal tit-cha-ta-u ba-yom ha-shli-shi u-va-yom ha-shvi-i atem u-shvi-chem. This verse details a ritual purification process following a battle or some other event involving death. It instructs a group of people (presumably soldiers) to encamp outside the camp for seven days. Anyone who kills a person or touches a corpse will need to purify themselves on the third and seventh days. The purification process also extends to their captives or possessions. [NUM.31.20] And every garment, and every leather vessel, and every work of goatskin, and every wooden vessel, you shall purify yourselves. [§] vekhol-beged vekol-klei-or vekol-ma'aseh izzim vekol-klei-etz tithata'u. This verse lists various items that are to be cleansed or made ceremonially pure. "Beged" refers to clothing. "Klei-or" means leather vessels or tools. "Ma'aseh izzim" refers to works of goatskin (likely vessels or tools). "Klei-etz" means wooden vessels or tools. "Tithata'u" means you shall purify yourselves. [NUM.31.21] And Eleazar the priest said to the soldiers who are coming to war, "This is the law of the Torah which Yahveh commanded to Moses." [§] Va-yomer Elazar ha-kohen el-anshei ha-tzava ha-ba’im la-milchama zot chukkat ha-tora asher tziva Yahveh et Moshe. This verse recounts Eleazar the priest speaking to the soldiers who are going to war. He is explaining the law regarding items taken as spoils of war and how to purify them. ‘Elazar’ is a proper noun, a name. ‘Ha-kohen’ means ‘the priest’. ‘Anshei ha-tzava’ means ‘men of the army’ or ‘the soldiers’. ‘La-milchama’ means ‘to the war’. ‘Zot’ means ‘this’. ‘Chukkat ha-tora’ means ‘the law of the Torah’. ‘Asher tziva’ means ‘which commanded’. ‘Yahveh’ is the proper name of God. ‘Et Moshe’ means ‘Moses’. [NUM.31.22] But only the gold and the silver, the bronze, the iron, the tin, and the lead. [§] akh et-hazahav ve-et-hakasef et-hanhoshet et-habarzel et-habadil ve-et-haopheret. This verse lists various metals. "Akh" indicates 'only' or 'but'. "Et" is a grammatical particle marking the direct object. “Hazahav” means gold. “Hakasef” means silver. “Hanhoshet” means bronze. “Habarzel” means iron. “Habadil” means tin. “Haopheret” means lead. [NUM.31.23] Every thing that comes in the fire, you shall pass through the fire and it will be pure, but it will be cleansed in the waters of impurity. And all that does not come in the fire, you shall pass through the waters. [§] kol-davar asher-yavo ba-esh ta'aviru ba-esh v'taher ach b'mei nida yitchata v'kol asher lo-yavo ba-esh ta'aviru bamayim. This verse details purification rituals involving fire and water. 'kol davar' means 'every thing' or 'all that'. 'asher yavo ba-esh' means 'that comes in the fire'. 'ta'aviru ba-esh' means 'you shall pass through the fire'. 'v'taher' means 'and it will be pure'. 'ach b'mei nida' means 'but in the waters of impurity'. 'yitchata' means 'it shall be cleansed'. 'v'kol asher lo-yavo ba-esh' means 'and all that does not come in the fire'. 'ta'aviru bamayim' means 'you shall pass through the waters'. [NUM.31.24] And you will wash your clothes on the seventh day and purify yourselves, and after that, you will come to the camp. [§] v'kibasteim bigdeichem bayom hashevii utihar'tem v'achar tabo'u el-hamachaneh. This verse details purification rituals for soldiers returning from battle. Specifically, it describes washing clothes on the seventh day and then re-entering the camp. The words break down as follows: 'v'kibasteim' - and you will wash; 'bigdeichem' - your clothes; 'bayom hashevii' - on the seventh day; 'utihar'tem' - and you will purify; 'v'achar' - and after; 'tabo'u' - you will come; 'el-hamachaneh' - to the camp. [NUM.31.25] And Yahveh said to Moses, saying: [§] Va-yo-mer Yahveh el-Mosheh le-emor. This verse begins a speech from God to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Le-emor' means 'to say' or 'saying'. [NUM.31.26] Lift up the head of the count of the captives, among the people and among the animals. You and Eleazar the priest, and the heads of the fathers of the congregation, shall do this. [§] Sa et rosh malqoh ha sh’vee ba adam u’va behemah attah v’Eleazar ha kohen v’rashei avot ha edah. This verse instructs someone to lift up the head of the counted captives, both among people and among animals. It specifies that ‘you’ and Eleazar the priest, along with the heads of the fathers of the congregation, are to perform this action. 'Malqoh' refers to a numbering or census, in this context a counting of those captured. 'Rosh' means head, but can also mean the sum or total, implying a final count. [NUM.31.27] And you shall divide the purchase between those who grasp the war, those going out to the army, and between all the congregation. [§] ve-kha-tzi-ta et-ha-mal-ko-akh bein tof-sei ha-mil-kha-ma ha-yotz-im la-tzav-a u-bein kol-ha-e-da. This verse describes a division or splitting. 'Ve' is 'and'. 'Khatzi' means 'you shall divide'. 'Et' is a particle used to mark the direct object. 'Ha-mal-ko-akh' is 'the purchase' or 'the acquisition'. 'Bein' means 'between'. 'Tofsei' is 'those who grasp' or 'holders of'. 'Ha-mil-kha-ma' is 'the war' or 'the battle'. 'Ha-yotz-im' means 'those who go out'. 'La-tzav-a' is 'to the army'. 'U' is 'and'. 'Kol' means 'all'. 'Ha-e-da' is 'the congregation' or 'the assembly'. [NUM.31.28] And you shall lift up a covering for Yahveh from the men of war who go out to the army, one person’s worth from five hundred of the people and from the cattle and from the donkeys and from the sheep. [§] va-ha-re-mo-ta mech-es la-yah-veh mei-et an-shei ha-mil-cha-mah ha-yotz-eem la-tzav-a ech-ad nefesh mei-cha-mesh ha-mei-ot min-ha-a-dam u-min-ha-ba-kar u-min-ha-cha-mor-im u-min-ha-tzon. This verse describes a tax or contribution to Yahveh collected from soldiers going to war. 'Mech-es' is a covering or tax, 'an-shei ha-mil-cha-mah' means 'men of war,' 'ha-yotz-eem la-tzav-a' means 'going out to the army,' and 'ech-ad nefesh' means 'one person.' The tax is calculated as one person's worth (or equivalent value) from every 500 people, cattle, donkeys, and sheep. [NUM.31.29] You shall take from their half, and you shall give to Eleazar the priest a contribution to Yahveh. [§] mi-mah-tzee-tahm tee-kah-hoo ve-nah-tah-tah le-el-eh-ah-zar ha-ko-hen ter-oo-mat Yahveh. This verse discusses taking a portion from something and giving it to Eleazar the priest as a contribution to Yahveh. 'Mimmahatzitam' means 'from their half' or 'from a portion of them'. 'Tikachu' means 'you shall take'. 'Venatatta' means 'and you shall give'. 'LeElazar' means 'to Eleazar'. 'HaKohen' means 'the priest'. 'Terumat' means 'a contribution of'. 'Yahveh' is the proper name of God. [NUM.31.30] And from the half of the sons of Israel, you shall take one, held from the fifty, from the man, from the cattle, from the donkeys, and from the sheep, from all livestock. And you shall give them to the Levites, guards of the watch over the tabernacle of Yahveh. [§] oo-mee-mah-hah-tzeet be-nay-yis-rah-el tee-kahh eh-hahd ah-hooz meen-hah-hah-mee-sheem meen-hah-ah-dahm meen-hah-bah-kar meen-hah-hah-moh-reem oo-meen-hah-tzohn mee-kol-hah-be-hay-mah ve-nah-tah-tah oh-tam la-leh-vee-eem shoh-meh-ree mish-meh-ret mish-khan yeh-vahveh. This verse details a tithe, or tenth, being taken from the sons of Israel. It specifies that one tenth of people, cattle, donkeys, sheep, and all livestock are to be given to the Levites. The Levites are designated as guards of the tabernacle of Yahveh. [NUM.31.31] And Moses and Eleazar the priest did as Yahveh commanded Moses. [§] Va-ya-as Mo-sheh ve-El-e-a-zar ha-ko-hen ka-a-sher tzi-vah Yahveh et-Mo-sheh. This verse describes Moses and Eleazar the priest acting according to the command of Yahveh. 'Va-ya-as' means 'and he did'. 'Et' is a direct object marker. 'Ka-a-sher' means 'as' or 'according to'. 'Tzi-vah' means 'he commanded'. [NUM.31.32] And the count of the remainder of the plunder that the people of the army plundered was sheep, six hundred thousand and seventy thousand and five thousand. [§] Va-yhi ha-mal-koach yeter ha-baz asher bazzu am ha-tzava' tzo'an shesh-me'ot elef ve-shiv'im elef ve-chamishet alafim. This verse describes the amount of livestock taken as plunder during a military campaign. 'Va-yhi' means 'and it was'. 'Ha-mal-koach' means 'the count'. 'Yeter' means 'the remainder'. 'Ha-baz' means 'the plunder'. 'Asher bazzu' means 'that plundered'. 'Am ha-tzava' ' means 'the people of the army'. 'Tzo'an' means 'sheep'. 'Shesh-me'ot elef' means 'six hundred thousand'. 'Ve-shiv'im elef' means 'and seventy thousand'. 'Ve-chamishet alafim' means 'and five thousand'. [NUM.31.33] And the camels were two and seventy thousands. [§] oo-vah-kar sh’nai-yim v’shiv-im a-lef This verse describes a count of livestock. ‘oo-vah-kar’ refers to camels. ‘sh’nai-yim’ means two. ‘v’shiv-im’ means and seventy. ‘a-lef’ means thousands. [NUM.31.34] And donkeys, one and sixty thousand. [§] vakhamorim echad vesishim alef This verse describes a number of donkeys. 'Vakhamorim' means 'and donkeys'. 'Echad' means 'one'. 'Vesishim' means 'and sixty'. 'Alef' means 'thousand'. This verse simply states a quantity of donkeys. [NUM.31.35] And the souls of humankind, from among the women who have not known a male bed, every soul was two and thirty thousand. [§] veh-nefesh adam min-hanashim asher lo-yadeu mishkab zachar kol-nefesh shnayim ushloshim elef. This verse refers to the souls of people, specifically those among women who have not known a male bed. It specifies a total number of souls, which is two and thirty thousand. 'Nefesh' is often translated as 'soul', but can also mean 'life' or 'person'. 'Adam' refers to humankind. 'Hanashim' is women. 'Mishkab' refers to a bed, or sexual relations. 'Zachar' means male. 'Shnayim ushloshim elef' means two and thirty thousand. [NUM.31.36] And the division was a portion of those going out in the army, the number of the sheep being three hundred thousand and thirty thousand and seven thousand and five hundred. [§] va-tee hee ha-mech-tza-ah chelek ha-yotz-eem ba-tzav-ah mis-par ha-tzon shlosh-me-oh ev ushloshim elef vshiv-ah alafim vchamesh me-oh. This verse describes the division of troops and the count of sheep. 'Mech-tza-ah' refers to a division or portion. 'Tzon' means sheep or flock. The numbers are straightforward: hundreds of thousands, tens of thousands, thousands, and hundreds. [NUM.31.37] And the tax to Yahveh from the livestock was six hundred and seventy. [§] va-yhi ha-mekhes la-Yahveh min-ha-tson shesh me'ot chamish va-shiva'im. This verse describes a tax or tribute given to Yahveh from the livestock. 'Va-yhi' means 'and it was'. 'Ha-mekhes' is 'the tax'. 'La-Yahveh' means 'to Yahveh'. 'Min-ha-tson' means 'from the sheep/livestock'. 'Shesh me'ot' means 'six hundred'. 'Chamish va-shiva'im' means 'five and seventy' (or 670). [NUM.31.38] And the cattle were six and thirty thousand, and their tax to Yahveh was two and seven. [§] ve-hab-ba-qar shi-sha-im u-shlo-shim a-lef u-mikh-sam le-yah-veh shna-yim ve-shiv-ah. This verse details the count of cattle and their designated offering to Yahveh. "Hab-ba-qar" refers to cattle. "Shi-sha-im u-shlo-shim a-lef" means six and thirty thousand. "Mikh-sam" refers to a tax or contribution, in this case, from the cattle. "Le-yah-veh" means to Yahveh. "Shna-yim ve-shiv-ah" means two and seven. [NUM.31.39] And the donkeys were thirty thousand and five hundred, and their tax to Yahveh was one and sixty. [§] vachamorim shloshim elef vachamesh me'ot umichsam layahveh echad veshishim. This verse details a contribution of donkeys. 'Vachamorim' means 'and the donkeys'. 'Shloshim elef' means 'thirty thousand'. 'Vachamesh me'ot' means 'and five hundred'. 'Umichsam' means 'and their tax/contribution'. 'Layahveh' means 'to Yahveh'. 'Echad veshishim' means 'one and sixty'. The verse is detailing a tax offering of donkeys to Yahveh. [NUM.31.40] And the souls of humankind are sixteen thousand, and their offering to Yahveh are two and thirty souls. [§] veh-nef-esh ah-dahm shee-shah ah-sar ah-lef oo-meek-sahm la-yah-veh sh’nah-yim oo-sh’loh-sheem nah-fesh. This verse discusses a count of souls. 'Nefesh' refers to a living being or soul. 'Adam' is humankind. 'Alef' represents thousands. 'Meeksam' is a unit of currency, understood here as a tithe or offering. 'Yahveh' is the proper name of God. The verse states the number of souls of humankind, and how many souls are an offering to Yahveh. [NUM.31.41] And Moses gave the tax of the Gods to Eleazar the priest, as the Gods commanded Moses. [§] va-yit-ten mo-sheh et-meh-khes te-roo-mat yeh-vahv le-el-ah-zar ha-ko-hen ka-ah-sher tsi-vah yeh-vahv et-mo-sheh. This verse describes Moses giving the tax (or contribution) of Yahveh to Eleazar the priest, as Yahveh commanded Moses. 'Meches' refers to a tax or contribution. 'Terumah' means an offering or contribution. 'Tsi-vah' means 'commanded'. [NUM.31.42] And from half of the people of Israel, which Moses crossed over from the men who go forth to war. [§] u-mim-ma-cha-tzit be-nei yis-ra-el a-sher cha-tzah mos-heh min-ha-a-nash-im ha-tzov-im. This verse describes a division amongst the people of Israel. 'Mim' means 'from'. 'Machatzit' means 'half'. 'Benei' means 'sons of', and is used to refer to the people of Israel. 'Yisrael' is the name Israel. 'Asher' means 'which'. 'Chazah' means 'crossed over'. 'Mosheh' is the name Moses. 'Min' means 'from'. 'Ha-anashim' means 'the men'. 'Ha-tzovim' means 'the armed ones' or 'those who go forth to war'. [NUM.31.43] And half of the congregation from the flock was three hundred thousand and thirty thousand, seven thousands and five hundred. [§] va-tee mee-cheh-tzat ha-ay-dah mee-han-tzohn shlosh-may-oh ev oo-shloshim elef shiv-ah ah-lafim va-chamesh may-ot. This verse describes the count of the congregation from the flock. 'Mee-cheh-tzat' means 'half of'. 'Ha-ay-dah' means 'the congregation'. 'Han-tzohn' means 'the flock'. The numbers are straightforward: 'shlosh-may-oh' is 300, 'ev' is 'and', 'oo-shloshim' is 30, 'elef' is 1000, 'shiv-ah' is seven, 'ah-lafim' is thousands, 'va' is 'and', and 'chamesh' is five, 'may-ot' is hundreds. [NUM.31.44] And in the morning, six and thirty thousands. [§] oo-vah-kar shish-shah oo-shloh-sheem ah-lehf This verse describes a quantity. 'oo-vah-kar' means 'and in the morning'. 'shish-shah' means 'six'. 'oo-shloh-sheem' means 'and thirty'. 'ah-lehf' means 'thousands'. The verse is stating a number of people or animals. [NUM.31.45] And donkeys, thirty thousand and five hundred. [§] vakhamorim shloshim elef vakhamesh me'ot This verse lists a quantity of donkeys. 'Vakhamorim' means 'and donkeys'. 'Shloshim' means 'thirty'. 'Elef' means 'thousand'. 'Vakhamesh' means 'and five'. 'Me'ot' means 'hundreds'. Thus, the verse specifies a quantity of donkeys consisting of thirty thousands and five hundreds. [NUM.31.46] And the soul of man is sixteen thousand. [§] ve-ne-fesh a-dam shish-ah es-reh al-ef This verse states a quantity related to the 'soul of man'. 've' is a conjunction meaning 'and'. 'nefesh' refers to the soul, life, or being. 'adam' means man or humankind. 'shish-ah es-reh' is sixteen thousand. 'al-ef' means thousand. [NUM.31.47] And Moses took from half of the children of Israel the possession, one from every fifty, from the person and from the livestock, and he gave them to the Levites, guards of the watch over the tent of Yahveh, as Yahveh commanded Moses. [§] Va-yik-akh Moshe mi-machatzit benei-yisrael et-ha-achuz echad min-ha-chamishim min-ha-adam u-min-ha-behemah va-yitten otam la-leviyim shomrei mishmeret mishkan Yahveh ka-asher tzivah Yahveh et-Moshe. This verse describes Moses taking a tax, or offering, of one-fiftieth from both people and livestock, and giving it to the Levites to guard the tent of Yahveh, as Yahveh commanded Moses. [NUM.31.48] And they approached Moses, the leaders who are for the thousands of the army, leaders of the thousands and leaders of the hundreds. [§] vayikrevu el-mosheh hapekudim asher lealfei hatzava sarei haalafim vesarei hameot. This verse describes the leaders approaching Moses for a census of the army. 'Vayikrevu' means 'they approached'. 'El-mosheh' means 'to Moses'. 'Hapekudim' means 'those counted' or 'the leaders of the counting'. 'Asher lealfei hatzava' means 'who are for the thousands of the army'. 'Sarei haalafim' means 'leaders of the thousands'. 'Vesarei hameot' means 'and leaders of the hundreds'. [NUM.31.49] And they said to Moses, "Your servants have taken the count of the men of war who are under our command, and no one was missing from among them." [§] Va-yomru el-Mosheh, avadekha nasu et-rosh anshei ha-milchamah asher be-yadeinu, ve-lo nifkad mimenu ish. This verse is spoken to Moses by the leaders of the tribes of Israel. They are reporting on the census of fighting men they have taken. 'Va-yomru' means 'and they said'. 'El-Mosheh' means 'to Moses'. 'Avadekha' means 'your servants'. 'Nasu' means 'they carried' or 'they lifted'. 'Et-rosh' means 'the head' or 'the count'. 'Anshei ha-milchamah' means 'men of war'. 'Asher be-yadeinu' means 'who are in our hands' or 'under our command'. 'Ve-lo nifkad mimenu ish' means 'and no one was missing from among them'. [NUM.31.50] We brought near the offering of Yahveh, each one who found gold vessels – armlets, bracelets, rings, earrings, and necklaces – to atone for our souls before Yahveh. [§] vanakrev et-karvan yevaveh ish asher matsa keli-zahav etzeadah vtzamid tavaat agil vekhumaz lekapper al-nafshoteynu lifnei yevaveh. This verse describes the people bringing their gold jewelry as an offering to Yahveh to atone for their souls. "vanakrev" means "we brought near". "et-karvan" means "the offering". "yevaveh" is the proper name of God. "ish asher matsa" means "each one who found". "keli-zahav" means "gold vessels/jewelry". The following words list different types of jewelry: "etzeadah" (armlet), "vtzamid" (bracelet), "tavaat" (ring), "agil" (earring), "vekhumaz" (necklace). "lekapper" means "to atone". "al-nafshoteynu" means "for our souls". "lifnei yevaveh" means "before Yahveh". [NUM.31.51] And Moses and Eleazar the priest took the gold from them, all crafted items. [§] va-yik-akh Moshe ve-Elazar ha-kohen et-hazahav mei-ittam kol keli ma'aseh This verse describes Moses and Eleazar the priest receiving gold from the people. 'Va-yik-akh' means 'and he took'. 'Moshe' is Moses. 've-Elazar' means 'and Eleazar'. 'ha-kohen' means 'the priest'. 'et-hazahav' means 'the gold'. 'mei-ittam' means 'from them'. 'kol keli ma'aseh' means 'all work of workmanship', or 'all crafted items'. [NUM.31.52] And all the gold of the offering which they contributed to Yahveh was sixteen thousand seven hundred and fifty shekels, from the chiefs of the thousands and from the chiefs of the hundreds. [§] va-yhi kol-zehav ha-teruma asher herimu la-Yahveh shisha asar elef shiva ma'ot va-chamishim shakel me'et sare ha-alafim u-me'et sare ha-me'ot. This verse describes the total amount of gold contributed as an offering to Yahveh. 'Va-yhi' means 'and it was'. 'Kol-zehav ha-teruma' means 'all the gold of the offering'. 'Asher herimu' means 'which they lifted up/contributed'. 'La-Yahveh' means 'to Yahveh'. The numbers 'shisha asar elef shiva ma'ot va-chamishim shakel' represent 'sixteen thousand seven hundred and fifty shekels'. 'Me'et sare ha-alafim u-me'et sare ha-me'ot' signifies 'from the chiefs of the thousands and from the chiefs of the hundreds'. [NUM.31.53] The men of the army plundered, each for himself. [§] an-shei ha-tsa-va baz-zoo ish lo This verse describes the actions of soldiers who each took plunder for themselves. "an-shei" means "men of". "ha-tsa-va" means "the army". "baz-zoo" means "they plundered". "ish" means "man" or "each". "lo" means "for himself". [NUM.31.54] And Moses and Eleazar the priest took the gold from the commanders of the thousands and the hundreds, and they brought it to the tent of meeting, as a memorial for the children of Israel before Yahveh. [§] Va-yik-akh Moshe ve-El-e-azar ha-ko-hen et-ha-zahav mei-et sa-rei ha-al-a-fim ve-ha-me-ot va-ya-viu oto el-o-hel mo-ed zi-ka-ron li-ve-nei-yis-ra-el lif-nei Yahveh. This verse describes Moses and Eleazar the priest receiving gold from the commanders of the thousands and the hundreds and bringing it to the tent of meeting as a memorial for the children of Israel before Yahveh.

NUM.32

[NUM.32.1] And the livestock was numerous for the sons of Reuben and for the sons of Gad, exceedingly great. And they saw the land of Jaazer and the land of Gilead, and behold, the place was a place for livestock. [§] oo-mee-keh-neh | rahv | hah-yah lee-v-nay re-oo-ven vee-lee-v-nay gahd aht-zoom meh-ode vah-yee-reh-oo et-eretz yah-az-er veet-eretz ghee-lahd vee-hee-neh hah-mah-kom mah-kom mee-keh-neh. This verse describes the large herds and flocks owned by the descendants of Reuben and Gad, and how they observed the lands of Jaazer and Gilead, finding them suitable for livestock. [NUM.32.2] The sons of Gad and the sons of Reuben came and said to Moses and to Eleazar the priest and to the leaders of the congregation, saying: [§] vayavo benay gad ubney reuven vayomru el moshe vel eleazar hakohen vel nesiay ha'edah le'emor This verse describes the sons of Gad and Reuben approaching Moses, Eleazar the priest, and the leaders of the congregation to speak to them. It is a setup for a request they are about to make. [NUM.32.3] Atarot and Dibon and Ya’azer and Nimrah and Hesbon and Ele’aleh and S’vam and Nevo and Be’on. [§] Atarot ve Dibon ve Ya’azer ve Nimrah ve Hesbon ve Ele’aleh us’vam uv’vo ve Be’on. This verse is a list of place names. Each name is connected by the conjunction 've', meaning 'and'. The names represent cities or towns. There is no explicit mention of God or divine entities in this verse; it is a geographical listing. [NUM.32.4] The land that Yahveh struck before the assembly of Israel is a land of livestock, and it is livestock for your servants. [§] ha’aretz asher hika YHVH lifnei adat Yisrael eretz mikneh hi va’la’avadaycha mikneh. This verse describes the land that Yahveh struck before the assembly of Israel. It states that this land is a land of livestock, and also livestock for your servants. 'Ha’aretz' means 'the land'. 'Asher' means 'which' or 'that'. 'Hika' means 'struck'. 'Lifnei' means 'before'. 'Adat' means 'assembly' or 'congregation'. 'Yisrael' is the name of the people, Israel. 'Eretz' means 'land'. 'Mikneh' means 'livestock' or 'property'. 'Hi' means 'it is'. 'Va’la’avadaycha' means 'and for your servants'. [NUM.32.5] And they said, "If we have found favor in your eyes, may this land be given to your servants for possession. Do not pass us over across the Jordan." [§] vayomru im-matsanu khen beeinecha yutan et-haaretz hazot laavadaycha laakhuzah al-taavirenu et-hayarden This verse is spoken by representatives to a powerful figure, asking for land. 'vayomru' means 'and they said'. 'im-matsanu khen' means 'if we have found favor'. 'beeinecha' means 'in your eyes'. 'yutan' means 'may be given'. 'et-haaretz hazot' means 'this land'. 'laavadaycha' means 'to your servants'. 'laakhuzah' means 'for possession'. 'al-taavirenu' means 'do not pass us over'. 'et-hayarden' means 'across the Jordan'. [NUM.32.6] And Moses said to the sons of Gad and to the sons of Reuben, will your brothers come to the war, and will you dwell here? [§] Va-yo-mer Moshe li-vnei Gad u-li-vnei Reuven, ha-achimchem ya-vo-u la-milchama, ve-atem teshev po. This verse is from Numbers chapter 32, verse 27. It records Moses speaking to the tribes of Gad and Reuben. Moses is questioning whether their brothers will go to war while they remain behind. 'Va-yo-mer' means 'and he said'. 'Moshe' is 'Moses'. 'li-vnei Gad' is 'to the sons of Gad'. 'u-li-vnei Reuven' is 'and to the sons of Reuben'. 'ha-achimchem' means 'your brothers'. 'ya-vo-u' means 'they will come'. 'la-milchama' means 'to the war'. 've-atem' means 'and you'. 'teshev' means 'you will sit/dwell'. 'po' means 'here'. [NUM.32.7] And why do you discourage the heart of the sons of Israel from entering the land that Yahveh has given to them? [§] ve-lah-mah te-no-oon et-lev benee yis-ra-el me-avor el-ha-ah-retz asher-na-tan la-hem Yahveh. This verse asks why people are discouraging the Israelites from entering the land that Yahveh has given to them. 've-lah-mah' means 'and why'. 'te-no-oon' means 'you discourage'. 'et-lev' means 'the heart of'. 'bnee yis-ra-el' means 'sons of Israel'. 'me-avor' means 'from passing over/entering'. 'el-ha-ah-retz' means 'to the land'. 'asher-na-tan' means 'which He has given'. 'la-hem' means 'to them'. 'Yahveh' is the proper name of God. [NUM.32.8] Thus did your ancestors do, in sending them from the holy place of burning to see the land. [§] Ko ah-soo ah-vo-te-chem be-shal-chi otam mi-kah-desh bar-neh li-re-ot et ha-ah-rets. This verse describes what their ancestors did when they sent them from the holy place of burning, to see the land. "Ko" means 'thus' or 'so'. "Asu" means 'they did'. "Avotechem" means 'your fathers' or 'your ancestors'. "Be-shalchi" means 'in sending'. "Otam" means 'them'. "Mi-kadesh" means 'from the holy place'. "Barneh" means 'of burning' or 'the burner'. "Li-reot" means 'to see'. "Et ha-ahrets" means 'the land'. [NUM.32.9] And they went up to the valley of Eshkol and saw the land. And they discouraged the heart of the sons of Israel, so that they would not enter the land that Yahveh had given to them. [§] Va'yalu ad-nachal Eshkol va'yiru et-ha'aretz va'yani'u et-lev benei Yisrael le'bilti-vo el-ha'aretz asher-natan lahem Yahveh. This verse describes the spies sent by Moses to scout the land of Canaan. They traveled to the valley of Eshkol and saw the land. However, their report discouraged the Israelites from entering the land that Yahveh had promised to them. [NUM.32.10] And the anger of Yahveh burned on that day, and he swore saying: [§] va-yichar-af Yahveh ba-yom ha-hu va-yishaba le-emor This verse describes Yahveh’s anger on a particular day and his subsequent oath. ‘Va-yichar-af’ means ‘and burned the anger’, a causative verb indicating Yahveh actively felt anger. ‘Ba-yom ha-hu’ means ‘on that day’. ‘Va-yishaba’ means ‘and he swore’. ‘Le-emor’ means ‘to say’ or ‘saying’. The verse sets the stage for an oath that Yahveh takes, following his anger. [NUM.32.11] If the men ascending from Egypt, those who are twenty years of age or older, see the land that I swore to Abraham, to Isaac, and to Jacob, they have not followed me. [§] Im-yir'u ha'anashim ha'olim mimitzrayim miben esrim shanah vama'aleh et ha'adamah asher nishba'ti le'Avraham le'Yitzchak ul'Ya'akov ki lo-mil'u acharay. This verse discusses the men ascending from Egypt, those aged twenty years or more, and relates it to the land that God swore to Abraham, Isaac, and Jacob. It states that they did not follow God. [NUM.32.12] Except for Caleb son of Jephunneh the Kenizzite and Joshua son of Nun, they fully followed Yahveh. [§] bil'ti kalev ben-yifuneh ha-kenizzi vihoshua ben-nun ki mil'u acharei Yahveh. This verse discusses Caleb son of Jephunneh the Kenizzite and Joshua son of Nun. It states that they fully followed Yahveh. "Bil'ti" means "except" or "only". "Ben" means "son of". "Ha" is a definite article, like "the". "Ki" means "for" or "because". "Mil'u" means "they filled" or "they fully followed". "Acharei" means "after". [NUM.32.13] And the anger of Yahveh burned against Israel, and He caused them to wander in the wilderness for forty years, until the completion of all the generation that does evil in the eyes of Yahveh. [§] Va-yichar-af Yahveh be-Yisrael va-yine’em ba-midbar arba’im shanah ad-tom kol-ha-dor ha-oseh ha-ra be-einei Yahveh. This verse describes Yahveh’s anger towards Israel and their subsequent wandering in the wilderness. 'Va-yichar-af' means 'and burned/was kindled' (referring to anger). 'Yahveh' is the proper name of God. 'Be-Yisrael' means 'in/towards Israel'. 'Va-yine’em' means 'and He caused to wander'. 'Ba-midbar' means 'in the wilderness'. 'Arba’im shanah' means 'forty years'. 'Ad-tom kol-ha-dor' means 'until the completion of all the generation'. 'Ha-oseh ha-ra' means 'that does evil'. 'Be-einei Yahveh' means 'in the eyes of Yahveh'. [NUM.32.14] And behold, you have risen in place of your fathers, an increase of sinful people to add still more to the wrath of Yahveh toward Israel. [§] vehineh kamtem tachat avoteichem tarboot anashim chatta'im lispot od al charon af-Yahveh el-Yisrael. This verse describes a generation replacing their fathers and becoming sinful people, adding to the anger of Yahveh against Israel. 'Vehineh' means 'and behold' or 'and see'. 'Kamtem' means 'you have risen' or 'you have stood'. 'Tachat' means 'instead of' or 'under'. 'Avoteichem' means 'your fathers'. 'Tarboot' means 'increase' or 'abundance'. 'Anashim' means 'men' or 'people'. 'Chatta'im' means 'sinners'. 'Lispot' means 'to add' or 'to increase'. 'Od' means 'still' or 'more'. 'Al' means 'upon'. 'Charon' means 'wrath' or 'anger'. 'Af-Yahveh' means 'the anger of Yahveh'. 'El-Yisrael' means 'to Israel'. [NUM.32.15] For if you return behind Him, He will still add to leave you in the wilderness, and you will corrupt all this people. [§] ki teshuvun me'acharayv veyasaf od lehaniho bamidbar veshichatem lechol ha'am hazeh. This verse contains a conditional statement. "ki" means "for" or "because". "teshuvun" is a second-person plural future verb meaning "you will return". "me'acharayv" means "from behind him", referring to God. "veyasaf" means "and He will add". "od" means "still" or "again". "lehaniho" means "to leave him". "bamidbar" means "in the wilderness". "veshichatem" means "and you will corrupt" or "destroy". "lechol" means "to all". "ha'am" means "the people". "hazeh" means "this". [NUM.32.16] They approached him and said, "We will build stone walls for our livestock here, and cities for our children." [§] vayigshu elav vayomru gidrot tzon nivneh lemikneynu poh ve'arim letaffeinu. This verse describes people approaching someone and offering to build stone walls for their livestock and cities for their children. 'Vayigshu' means 'they approached'. 'Elav' means 'to him'. 'Vayomru' means 'they said'. 'Gidrot tzon' means 'stone walls of sheep/livestock'. 'Nivneh' means 'we will build'. 'Lemikneynu' means 'for our livestock'. 'Poh' means 'here'. 'Ve'arim' means 'and cities'. 'Letaffeinu' means 'for our children'. [NUM.32.17] And we will build enclosures for our livestock before we lead the children of Israel to their place, and we will dwell in the fortified cities, protecting ourselves from the inhabitants of the land. [§] Va'anachnu nechaletz chushim lifnei bnei Yisrael ad asher im-hevi'onum el-mekomam veyashav tapenu be'arei hamibtzar mipnei yoshevei ha'aretz. This verse describes the Gadites and Reubenites proposing to build enclosures for their livestock before fully settling in the Promised Land. They offer to do this as a way to secure the area for the Israelites and prepare it for their arrival. They will then settle in the fortified cities to protect themselves from the inhabitants of the land. [NUM.32.18] We will not return to our houses until the sons of Israel have each possessed his inheritance. [§] lo nashuv el bateinu ad hitnachal benei yisrael ish nachalato This verse discusses a condition for returning home. 'Lo nashuv' means 'we will not return'. 'El bateinu' means 'to our houses'. 'Ad' means 'until'. 'Hitnachal' refers to the inheritance or possessing of land. 'Benei yisrael' means 'the sons of Israel', or 'the people of Israel'. 'Ish nachalato' means 'each one his inheritance'. The verse states that the people will not return to their homes until the people of Israel have each possessed their inheritance. [NUM.32.19] For we will not inherit with them beyond the Jordan, and onward, because our inheritance has come to us from beyond the Jordan, eastward. [§] kee lo neen-chal eet-tam may-ay-ver la-yar-den va-ha-leh; kee vah-ah nach-la-tay-nu eh-lay-nu may-ay-ver ha-yar-den miz-ra-cha. This verse concerns inheritance of land. "Kee" means "for" or "because". "Lo" means "not". "Neen-chal" means "we will inherit". "Eet-tam" means "with them". "May-ay-ver" means "from beyond". "La-yar-den" means "the Jordan". "Va-ha-leh" means "and onward". "Vah-ah" means "has come". "Nach-la-tay-nu" means "our inheritance". "Eh-lay-nu" means "to us". "Miz-ra-cha" means "eastward". The verse states that they will not inherit with those beyond the Jordan, and onward, because their inheritance has come to them from beyond the Jordan, eastward. [NUM.32.20] And he said to them, Moses, "If you will do this thing, if you will escape before Yahveh to war." [§] va-yo-mer a-lei-hem mo-she im-ta-a-son et-ha-da-var ha-zeh im-te-chal-tsu lif-nei Yahveh la-mil-cha-mah. This verse comes from Numbers 14:40. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Mo-she' is Moses. 'Im-ta-a-son' means 'if you will do'. 'Et-ha-da-var ha-zeh' means 'this thing'. 'Im-te-chal-tsu' means 'if you will escape'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God. 'La-mil-cha-mah' means 'to war'. The verse expresses a conditional statement concerning going to war. [NUM.32.21] And it will happen for you that all the fighting men cross the Jordan before Yahveh, until He causes them to inherit their enemies from before His face. [§] ve-avar lachem kol-chalutz et-ha-Yarden lifnei Yahveh ad horisho et-oyvav mipanav. This verse describes all the fighting men crossing the Jordan River before Yahveh, until they dispossess their enemies from before Him. 'Ve-avar' means 'and it shall pass' or 'and it will happen'. 'Lachem' means 'to you' or 'for you'. 'Kol-chalutz' means 'all the fighting men'. 'Et-ha-Yarden' means 'the Jordan'. 'Lifnei Yahveh' means 'before Yahveh'. 'Ad horisho' means 'until He causes to inherit'. 'Et-oyvav' means 'His enemies'. 'Mipanav' means 'from before Him'. [NUM.32.22] And the land will be conquered before Yahveh, and afterwards you will return, and you will be cleansed from Yahveh and from Israel. And this land will be yours as a possession before Yahveh. [§] v'nikb'sha ha'aretz lifnei Yahveh v'achar tashuvu vihiyitem neki'im meYahveh umiYisrael v'hayta ha'aretz hazot lakhem la'achuzah lifnei Yahveh. This verse describes a future state where the land will be conquered before Yahveh, and afterwards the people will return and be cleansed from Yahveh and from Israel. The land will then be theirs as a possession before Yahveh. [NUM.32.23] And if you do not do so, behold, you have sinned to Yahveh, and know your sin which will find you. [§] ve-im-lo ta-a-son ken hineh ha-ta-tem le-yahveh u-de-u ha-ta-at-chem a-sher tim-tsa et-chem. This verse is a warning about sin. 've-im-lo' means 'and if not'. 'ta-a-son' is a verb meaning 'you do'. 'ken' means 'so' or 'thus'. 'hineh' is an interjection meaning 'behold' or 'indeed'. 'ha-ta-tem' means 'you have sinned'. 'le-yahveh' means 'to Yahveh'. 'u-de-u' means 'and know'. 'ha-ta-at-chem' means 'your sin'. 'a-sher' means 'which' or 'that'. 'tim-tsa' means 'finds'. 'et-chem' means 'you'. The verse essentially states that if you do not act in a certain way, you have sinned to Yahveh, and know your sin, which will find you. [NUM.32.24] Build cities for your infants and enclosures for your flocks. And what goes forth from your mouths, you will do. [§] bə-nū-lā-ḵem ʿā-rîm lə-ṭap-pə-ḵem ū-gə-ḏê-rôt lə-ṣō-nā-ḵem wə-hay-yo-ṣēʾ mi-pî-ḵem taʿă-śū. This verse contains instructions regarding building cities and enclosures. Let's break down each component: 'bə-nū-lā-ḵem' means 'build for yourselves'. 'ʿā-rîm' means 'cities'. 'lə-ṭap-pə-ḵem' means 'for your infants/children'. 'ū-gə-ḏê-rôt' means 'and enclosures/fences'. 'lə-ṣō-nā-ḵem' means 'for your flocks/herds'. 'wə-hay-yo-ṣēʾ mi-pî-ḵem' means 'and what goes forth from your mouths' (i.e., your decrees/words). 'taʿă-śū' means 'you will do/make'. [NUM.32.25] And the sons of Gad and the sons of Reuben said to Moses, saying, "Your servants will do as my Lord commands." [§] vayomer bnei gad uveni reuben el moshe leemor avadecha yaasu kaasher adonai metzaveh. This verse contains several key names and phrases. "Bnei Gad" means "sons of Gad", and "Bnei Reuven" means "sons of Reuben". "El Moshe" means "to Moses". "Leemor" means "to say". "Avadecha" means "your servants". "Adonai" means "my Lord". "Metzaveh" means "commands". The verse is a statement made by the descendants of Gad and Reuben to Moses. [NUM.32.26] Our children, our wives, our livestock, and all our animals will be there in the towns of Gilead. [§] tapenu nasheinu mikneinu vechol behemetenu yihyu sham bearei hagilead tapenu means "our children". nasheinu means "our wives". mikneinu means "our livestock". vechol behemetenu means "and all our animals". yihyu means "they will be". sham means "there". bearei hagilead means "in the towns of Gilead". This verse describes people and property being moved to the towns of Gilead. [NUM.32.27] And your servants will pass, all the vanguard of the army, before Yahveh for war, as my Lord speaks. [§] Va'avadaycha ya'avru kol-chalutz tzava lifnei Yahveh lamichama ka'asher adonai dover. This verse describes the servants passing before Yahveh for war, as my Lord speaks. 'Va'avadaycha' means 'and your servants.' 'Ya'avru' means 'they will pass.' 'Kol-chalutz tzava' means 'all the vanguard of the army.' 'Lifnei Yahveh' means 'before Yahveh.' 'Lamichama' means 'for war.' 'Ka'asher adonai dover' means 'as my Lord speaks.' [NUM.32.28] And Moses commanded them, Eleazar the priest, and Joshua son of Nun, and the heads of the fathers of the tribes to the sons of Israel. [§] VaYetza Moshe lahem Et Eleazar HaKohen VeEt Yehoshua Bin Nun VeEt Roshei Avot HaMatot Livnei Yisrael. This verse describes Moses giving instructions to certain individuals. 'VaYetza' means 'and he commanded'. 'Moshe' is Moses. 'lahem' means 'to them'. 'Et' is a grammatical particle indicating the direct object. 'Eleazar HaKohen' is Eleazar the priest. 'VeEt' means 'and' (with the direct object particle). 'Yehoshua Bin Nun' is Joshua son of Nun. 'VeEt Roshei Avot HaMatot' is 'and the heads of the fathers of the tribes'. 'Livnei Yisrael' means 'to the sons of Israel'. [NUM.32.29] And Moses said to them, "If the sons of Gad and the sons of Reuben cross the Jordan with you, every armed man for war before Yahveh, and the land is conquered before you, then you shall give to them the land of Gilead as a possession." [§] Va-yomer Moshe alehem im-ya'avru bnei-Gad u-bnei-Reuven itchem et-ha-Yarden kol-chalutz la-milchama lifnei Yahveh ve-nichbesha ha-aretz lifneichem u-netatem lahem et-eretz ha-Gilead la-achuzza. This verse details a condition Moses sets for the tribes of Gad and Reuben to receive land east of the Jordan River. They are allowed to claim territory if they agree to participate in the war to conquer Canaan alongside the other tribes. If they fulfill this military obligation before Yahveh, the land will be conquered for all of Israel, and they will be granted the land of Gilead as their possession. [NUM.32.30] And if scouts do not go with you, and they settle among you in the land of Canaan... [§] veh-eem-lo ya-ah-voo kha-loo-tseem eet-khem ve-no-akh-zoo be-to-khekhem be-eretz ke-nah-an. This verse discusses what will happen if scouts do not accompany the Israelites and instead remain among them in the land of Canaan. 'Ve' means 'and', 'eem-lo' means 'if not', 'ya-ah-voo' means 'they will come/go', 'kha-loo-tseem' means 'scouts', 'eet-khem' means 'with you', 've-no-akh-zoo' means 'they will settle/rest', 'be-to-khekhem' means 'within you/among you', 'be-eretz' means 'in the land', and 'ke-nah-an' means 'Canaan'. [NUM.32.31] And the sons of Gad and the sons of Reuben answered, saying, "That which Yahveh spoke to your servants, thus we will do." [§] Va'yanu b'nei Gad u'b'nei Reuven le'emor et asher diber Yahveh el avadeicha ken na'aseh. This verse comes from Numbers 32:31. 'Va'yanu' means 'and they answered'. 'B'nei Gad u'b'nei Reuven' means 'the sons of Gad and the sons of Reuben'. 'Le'emor' means 'to say'. 'Et asher diber' means 'that which spoke'. 'Yahveh' is the name of God. 'El avadeicha' means 'to your servants'. 'Ken na'aseh' means 'thus we will do'. [NUM.32.32] We will cross as pioneers before Yahveh into the land of Canaan, and our inherited possession will be with us on the other side of the Jordan. [§] nakhnુ na'avor khalutsim lifnei Yahveh erets kna'an ve'ittanu akhuzat nakhalateinu me'ever layarden. This verse is spoken by the tribes of Reuben and Gad to Moses. They are requesting permission to settle in the land east of the Jordan River, which they have already conquered, rather than crossing over with the other tribes to conquer Canaan. They pledge to still assist their brethren in the conquest of Canaan, and that their possessions will remain with them on the eastern side of the Jordan. [NUM.32.33] And Moses gave to them, to the descendants of Gad and to the descendants of Reuben, and to half the tribe of Manasseh, son of Joseph, the kingdom of Sichon, king of the Amorites, and the kingdom of Og, king of Bashan. This was the land, with its cities, within the boundaries of the cities of the land all around. [§] Va-yee-ten la-hem Moshe li-vnei Gad u-li-vnei Reuven u-la-chatsi shevet Menashe ben Yosef et mamlechet Sichon melech ha-Emori ve-et mamlechet Og melech ha-Bashan ha-aretz le-areha bigvulot arei ha-aretz saviv. This verse describes Moses giving land to the tribes of Gad, Reuben, and half the tribe of Manasseh. Specifically, it details the lands previously held by the kings Sichon of the Amorites and Og of Bashan. The land included their cities and surrounding territories. [NUM.32.34] And the descendants of Gad built Deevon and A-ta-rot and A-ro-air. [§] Va-yiv-nuu b'nei-Gad et-Dee-von ve-et-A-ta-rot ve-et A-ro-air. This verse describes the building of cities by the descendants of Gad. 'Bnei' means 'sons' or 'descendants of'. 'Et' is a grammatical particle marking the direct object. The names 'Deevon', 'A-ta-rot' and 'A-ro-air' are place names. [NUM.32.35] And Atrot Shophan and Ya’zer and Yagbahah. [§] ve-et-atrot shofan ve-et-ya’zer ve-yagbahah. This verse lists place names. 'Atrot Shophan' and 'Ya'zer' are towns. 'Yagbahah' is also a town. The 've' represents 'and', and 'et' is a particle indicating a direct object. [NUM.32.36] And the city of Nimrah and the city of Haran, fortified cities and enclosures for flocks. [§] ve'et-beit nimrah ve'et-beit haran arei mivtzar vegidrot tzon This verse lists cities and enclosures. 'Ve'et' means 'and'. 'Beit' means 'house' or 'family' but is used here to mean 'city'. 'Nimrah' and 'Haran' are proper names of cities. 'Arei' is the plural of 'city', meaning 'cities'. 'Mivtzar' means 'fortified' or 'strong'. 'Ve'gidrot' means 'and enclosures'. 'Tzon' means 'sheep' or 'flock', and is used here to describe areas for livestock. [NUM.32.37] And the descendants of Reuben built Heshbon and Eleale and Kiryataim. [§] oo-v’nei re-oo-ven ba-nu et-hesh-bon ve-et-el-e-la ve-et kir-ya-ta-yim This verse describes the building of cities by the descendants of Reuben. 'Bnei' means 'sons of' or 'descendants of'. 'Reuven' is the name Reuben. 'Banu' means 'they built'. 'Et' is a grammatical marker indicating the direct object. 'Hesbon' and 'Eleale' and 'Kiryataim' are the names of cities. [NUM.32.38] And Nebo and Baal Meon, turnings of name, and Sivmah. And they called by names the names of the cities which they built. [§] ve'et-nevō ve'et-ba'al me'ōn mūsabbot shēm ve'et-sivmā vayiqre'ū beshēmōt et-shmōt ha'ārīm asher bānū. This verse details the naming of cities. 'Nevō' and 'Ba'al Me'ōn' are locations. 'Mūsabbot Shēm' appears to relate to the naming process itself, perhaps meaning 'turnings of name' or 'circuits of name.' 'Sivmā' is another location. The verse states that they called the cities by their names, names which they built (established). [NUM.32.39] And the descendants of Machir, son of Manasseh, went to Gilead and they captured it, and they inherited the Amorites who were in it. [§] va-yelekhu benei makhir ben-menashe giladah va-yilkeduha va-yoresh et-ha-emori asher-bah This verse describes the descendants of Machir, son of Manasseh, conquering the land of Gilead and dispossessing the Amorites who lived there. 'Vayelekhu' means 'and they went.' 'Benei' means 'sons of' or 'descendants of.' 'Makhir ben-Menashe' is a proper noun, the name of a person and his father. 'Giladah' is the name of a region. 'Vayilkeduhah' means 'and they captured it'. 'Vayoresh' means 'and they inherited'. 'Et-ha-Emori' means 'the Amorites'. 'Asher-bah' means 'who were in it'. [NUM.32.40] And Moses gave the Gilead to Machir son of Manasseh, and he settled in it. [§] Va-yit-ten Mo-sheh et-ha-gil-ead le-ma-chir ben-me-na-sheh va-yeshev bah. This verse describes Moses giving the region of Gilead to Machir, the son of Manasseh, and Machir then settling there. 'Va-yit-ten' means 'and he gave'. 'Mo-sheh' is Moses. 'Et-ha-gil-ead' is 'the Gilead'. 'Le-ma-chir' is 'to Machir'. 'Ben-me-na-sheh' is 'son of Manasseh'. 'Va-yeshev' means 'and he settled'. 'Bah' means 'in it'. [NUM.32.41] And Jair, son of Manasseh, went and captured their towns, and he called them the towns of Jair. [§] ve-ya-eer ben-men-ash-sheh halach va-yil-koch et-cha-vo-te-hem va-yik-ra et-hen cha-vot Ya-eer. This verse describes Jair, son of Manasseh, going and capturing towns, and then calling those towns the towns of Jair. The names are descriptive and relate to ownership or control. "Ben" means son, "et" is a direct object marker, "cha-vot" means towns, and "va-yik-ra" means and he called. [NUM.32.42] And Nobah went and captured Kenat and her daughters, and he called her Nobah in his name. [§] Venovakh halakh vayilkod et-kenat ve'et-benoteha vayikra laha Novakh bishmo. This verse describes a man named Nobah going and capturing Kenat and her daughters, and then calling her Nobah in his name. The names are proper nouns referring to individuals and a location.

NUM.33

[NUM.33.1] These are the journeys of the sons of Israel who departed from the land of Egypt with their armies, by the hand of Moses and Aaron. [§] el-leh mas-eh-ee ben-ee yis-rah-el ah-sher ya-tsu mei-er-etz mitz-raim le-tsiv-o-tam be-yad-mo-sheh ve-ah-ah-ron This verse lists the journeys of the Israelites who departed from the land of Egypt with their armies, under the leadership of Moses and Aaron. Let's break down the names of God: [NUM.33.2] And Moses wrote down their departures for their journeys according to Yahveh, and these are their journeys for their departures. [§] Va-yik-toh Moshe et mo-tza-ei-hem le-mas-sei-hem al pi Yahveh ve-el-leh mas-sei-hem le-mo-tza-ei-hem. This verse describes Moses writing down the starting points and journeys of the Israelites according to Yahveh's command. 'Mo-tza-ei-hem' refers to their departures or starting points, and 'mas-sei-hem' refers to their journeys or stages. The 'al pi' phrase signifies 'according to' or 'by the word of'. [NUM.33.3] And they traveled from Ramses in the first month, on the fifteenth day of the month, on the day after the Passover, the children of Israel departed with a strong hand before the eyes of all Egypt. [§] vayis'u merme'ses bachodesh harishon bachamisha asar yom lachodesh harishon mimmacharat hapesach yatz'u bnei yisra'el beyad ramah le'einei kol mitzrayim. This verse describes the departure of the Israelites from Ramses on the fifteenth day of the first month, the day after the Passover. It emphasizes they left with a strong hand and in full view of all Egypt. [NUM.33.4] And Egypt buried those whom Yahveh struck among them, every firstborn. And Yahveh performed judgements upon their gods. [§] oo-mitz-rah-yim me-kab-beer-eem et ah-sher hee-kah Yahveh bah-hem kol-be-chor oo-vay-eloh-heem ah-sah Yahveh sh’fa-teem. This verse describes the burying of the slain firstborns in Egypt, and God’s judgements upon their gods. ‘Mitzrayim’ refers to Egypt. ‘Yahveh’ is the proper name of God. ‘Beylohim’ refers to the gods of Egypt. ‘Sh’fatim’ refers to judgements. [NUM.33.5] And the sons of Israel traveled from Ramses, and they camped at Succoth. [§] va-yis-e-u b'nei-yis-ra-el me-ra-em-se-s va-ya-chanu be-su-kot This verse describes the Israelites departing from Ramses and camping at Succoth. 'B'nei-yisrael' means 'sons of Israel'. 'Va-yis-e-u' signifies 'and they traveled'. 'Me-ra-em-se-s' means 'from Ramses'. 'Va-ya-chanu' means 'and they camped'. 'Be-su-kot' means 'at Succoth'. [NUM.33.6] They journeyed from Succoth, and they camped at Etham, which is at the edge of the wilderness. [§] vayis'u misukot vayachanu be'etam asher biktze hamidbar This verse describes the Israelites journeying from Succoth and camping at Etham, which is at the edge of the wilderness. 'Vayis'u' means 'they journeyed'. 'Misukot' is the place name Succoth. 'Vayachanu' means 'they camped'. 'Be'etam' means 'at Etham'. 'Asher' means 'which'. 'Biktze' means 'at the edge of'. 'Hamidbar' means 'the wilderness'. [NUM.33.7] And they journeyed from that place, and they turned towards the region of Chirot, which is near the Lord of the North, and they camped before a tower. [§] va'yis'u me'itam va'yashav al-pi haChirot asher al-p'nei Baal Tzefon va'yachanu lifnei migdol. This verse describes the Israelites departing from a location and then turning towards the region of Chirot, which is located near Baal Tzefon. They then camped in front of a tower. ‘Va’yis’u’ means ‘and they journeyed’. ‘Me’itam’ means ‘from them’ or ‘from that place’. ‘Va’yashav’ means ‘and they turned’. ‘Al-pi’ means ‘according to the mouth of’ or ‘towards’. ‘HaChirot’ is a place name, likely meaning ‘the clefts’ or ‘the openings’. ‘Asher’ means ‘which’ or ‘that’. ‘Al-p’nei’ means ‘on the face of’ or ‘near’. ‘Baal Tzefon’ is a place name, meaning ‘Lord of the North’. ‘Va’yachanu’ means ‘and they camped’. ‘Lifnei’ means ‘before’ or ‘in front of’. ‘Migdol’ means ‘tower’. [NUM.33.8] And they departed from before Pihahiroth and crossed through the midst of the Sea of the Wilderness, and they went a way of three days in the wilderness of Etham, and they encamped in Marah. [§] vayis'u mip'nei hachirot vayav'ru betoch hayam hamidbarah vayelchu derech shloshet yamim bmidbar etam vayachanu bmarah. This verse describes the Israelites departing from Pihahiroth and crossing through the Red Sea, then journeying for three days in the wilderness of Etham, and finally encamping at Marah. 'Pihahiroth' refers to a location, 'the mouths of openings'. 'Hayam hamidbarah' is the 'Sea of the Wilderness', often understood to be the Red Sea. 'Etam' is a place name. 'Marah' is a place name. [NUM.33.9] And they traveled from Marah, and they came to Elim. And in Elim were twelve springs of water and seventy palm trees, and they camped there. [§] vayis'u mimara vayavo eilima ube'elim shteym asar eyinot mayim ushiv'im tmarim vayachanu sham. This verse describes the Israelites traveling from Marah to Elim. It notes that Elim had twelve springs of water and seventy palm trees, and that they camped there. The names 'Marah' and 'Elim' are place names and are generally not translated. 'Eyinot' means springs or fountains, and 'tmarim' means palm trees. [NUM.33.10] And they traveled from Eilim and they camped by the Sea of Reeds. [§] vayis'u me'eilim vayachanu al-yam-suf This verse describes the Israelites leaving from Eilim and camping by the Sea of Reeds. 'Vayis'u' means 'and they traveled'. 'Me'eilim' means 'from Eilim'. 'Vayachanu' means 'and they camped'. 'Al-yam-suf' means 'by the Sea of Reeds'. [NUM.33.11] They journeyed from the Sea of Reeds, and they camped in the Wilderness of Sin. [§] vayis'u miyam-suf vayachanu b'midbar-sin This verse describes the Israelites journeying from the Sea of Reeds (Yam Suf) and then camping in the Wilderness of Sin. 'Vayis'u' means 'they journeyed'. 'Miyam-suf' is literally 'from Sea of Reeds'. 'Vayachanu' means 'they camped'. 'B'midbar-sin' means 'in Wilderness of Sin'. [NUM.33.12] And they journeyed from the wilderness of Sin, and they encamped at Dophkah. [§] va-yis-u mi-mid-bar-sin va-ya-chanu be-daf-kah This verse describes the Israelites journeying from the Wilderness of Sin and encamping at Dophkah. 'Va-yis-u' means 'and they journeyed'. 'Mi-mid-bar-sin' means 'from the wilderness of Sin'. 'Va-ya-chanu' means 'and they encamped'. 'Be-daf-kah' means 'at Dophkah'. [NUM.33.13] And they journeyed from Defkah and they camped in Alush. [§] vayis'u middefkah vayachanu be'alush This verse describes a journey and a stopping point. 'Vayis'u' means 'and they journeyed'. 'Middefkah' is a place name. 'Vayachanu' means 'and they camped'. 'Be'alush' is another place name. [NUM.33.14] And they journeyed from Alush and encamped in Rephidim, and there was no water there for the people to drink. [§] vayis'u me'alush vayachanu birfidim v'lo-hayah sham mayim la'am lishtot. This verse describes the Israelites journeying from Alush and encamping at Rephidim. It highlights a critical problem: there was no water for the people to drink. [NUM.33.15] And they traveled from Rephidim, and they camped in the desert of Sinai. [§] vayis'u mirefidim vayachanu bmidbar Sinai This verse describes the Israelites traveling from Rephidim and then camping in the Desert of Sinai. 'Vayis'u' means 'and they traveled'. 'Mirefidim' is 'from Rephidim'. 'Vayachanu' means 'and they camped'. 'Bmidbar Sinai' means 'in the desert of Sinai'. [NUM.33.16] And they journeyed from the Desert of Sinai and they encamped at the Graves of Craving. [§] va-yis-e-u mi-mid-bar si-nai va-ya-cha-nu be-kiv-rot ha-ta-a-vah This verse describes the Israelites journeying from the Desert of Sinai and then encamping at the Graves of Craving. The verb 'yis-e-u' means 'they journeyed' or 'they set out'. 'Mi-mid-bar Sinai' literally means 'from desert Sinai'. 'Va-ya-cha-nu' means 'and they encamped'. 'Be-kiv-rot ha-ta-a-vah' means 'at the graves of craving'. [NUM.33.17] And they journeyed from the graves of the desire, and they camped in Hatzrot. [§] vayis'u mikivrot hata'avah vayachanu bachatzrot This verse describes the Israelites journeying from the graves of those who desired other things, and then camping in Hatzrot. 'Vayis'u' means 'and they journeyed'. 'Mikivrot' is plural, meaning 'from the graves'. 'Hata'avah' refers to the place named 'the desire' or 'the craving'. 'Vayachanu' means 'and they camped'. 'Bachatzrot' means 'in Hatzrot'. [NUM.33.18] And they journeyed from Hazeroth and they camped in Rithmah. [§] vayis'u mekhaserot vayakhnu berithmah This verse describes the Israelites journeying from Hazeroth and camping in Rithmah. 'Vayis'u' means 'and they journeyed'. 'MeKhaserot' is 'from Hazeroth'. 'Vayakhnu' means 'and they camped'. 'Berithmah' is 'in Rithmah'. [NUM.33.19] They journeyed from Rithmah and they camped at Rimmon-Parez. [§] vayis'u mirethmah vayachanu berimmon parets This verse describes the Israelites journeying from Rithmah and camping at Rimmon-parez. 'Vayis'u' means 'they journeyed'. 'Mirethmah' is 'from Rithmah', a place name. 'Vayachanu' means 'they camped'. 'Berimmon' means 'at Rimmon', another place name. 'Parez' is a further descriptor of the location. [NUM.33.20] And they journeyed from Mirimon Paretz, and they camped in Livnah. [§] vayis'u mirimon paretz vayachanu belivnah This verse describes a movement and a settling. 'Vayis'u' means 'and they journeyed'. 'Mirimon paretz' identifies the place they departed from as 'Mirimon Paretz'. 'Vayachanu' means 'and they camped'. 'Belivnah' indicates the place where they camped as 'in Livnah'. [NUM.33.21] And they journeyed from Libnah and they encamped in Risah. [§] vayis'u milibnah vayachanu berisah This verse describes a journey and a subsequent encampment. 'Vayis'u' means 'and they journeyed'. 'Milibnah' is a place name, 'from Libnah'. 'Vayachanu' means 'and they encamped'. 'Berisah' is a place name, 'in Risah'. [NUM.33.22] And they journeyed from Risa and they encamped at Qhalata. [§] vayis'u merisa vayachanu biqhalata This verse describes the Israelites journeying from a place called Risa and then encamping at a place called Qhalata. 'Vayis'u' means 'and they journeyed'. 'Merisa' is a place name. 'Vayachanu' means 'and they encamped'. 'Biqhalata' means 'at Qhalata'. [NUM.33.23] And they journeyed from Kehelata and they encamped in the mountain of Shaper. [§] vayis'u mik'helata vayachanu b'har-shaper This verse describes a journey and a place of encampment. 'Vayis'u' means 'and they journeyed'. 'Mik'helata' means 'from Kehelata'. 'Vayachanu' means 'and they encamped'. 'B'har-shaper' means 'in the mountain of Shaper'. [NUM.33.24] And they journeyed from the mountain of Shipher, and they camped at Haradah. [§] va-yis-e-u me-har-sha-fer va-ya-cha-nu ba-cha-ra-da This verse describes a movement and a settling. 'Va-yis-e-u' means 'and they journeyed'. 'Me-har-sha-fer' means 'from the mountain of Shipher'. 'Va-ya-cha-nu' means 'and they camped'. 'Ba-cha-ra-da' means 'at Haradah'. [NUM.33.25] And they journeyed from Charadah, and they encamped at Makhelot. [§] vayis'u mecharadah vayachanu bemakhelot This verse describes the Israelites journeying from a place called Charadah and then encamping at Makhelot. 'Vayis'u' means 'and they journeyed'. 'Mecharadah' is 'from Charadah'. 'Vayachanu' means 'and they encamped'. 'Bemakhelot' is 'at Makhelot'. [NUM.33.26] And they journeyed from Makhelot, and they encamped in Tachath. [§] vayis'u mimakhelot vayachanu b'tachath This verse describes a journey and a subsequent encampment. 'Vayis’u' means 'and they journeyed'. 'Mimakhelot' means 'from Makhelot' – Makhelot being a place name. 'Vayachanu' means 'and they encamped'. 'B'tachath' means 'at/in Tachath' – Tachath being another place name. [NUM.33.27] And they journeyed from below, and they encamped in Tahrah. [§] va-yis-u mee-tah-chat va-yah-chan-oo be-tah-rach. This verse describes a journey and a subsequent encampment. "Va-yis-u" means 'and they journeyed'. "Mee-tah-chat" means 'from under' or 'from below'. "Va-yah-chan-oo" means 'and they encamped'. "Be-tah-rach" means 'in Tahrah'. Tahrah is a place name. [NUM.33.28] And they journeyed from Terah, and they camped in Mitkah. [§] vayis'u mitarakh vayachanu b'mitkah This verse describes the journey of Terah and his family. 'Vayis'u' means 'and they journeyed.' 'Mitarakh' is 'from Terah,' indicating they departed from Terah's location. 'Vayachanu' means 'and they camped.' 'B'mitkah' means 'in Mitkah,' specifying the location where they set up camp. [NUM.33.29] And they journeyed from Metqah and they encamped in Chashmonah. [§] vayis'u mim'teqah vayachanu b'chashmonah This verse describes the Israelites journeying from a place called Metqah and then encamping at a place called Chashmonah. The verbs indicate movement and settling. 'Vayis'u' means 'they journeyed', 'vayachanu' means 'they encamped'. The 'b' prefix indicates 'in' or 'at'. [NUM.33.30] And they journeyed from Hashmonah, and they encamped at Moserot. [§] va-yis-u me-khash-mo-nah va-ya-khan-u be-mo-se-rot This verse describes a journey and a subsequent encampment. 'Va-yis-u' means 'and they journeyed'. 'Me-khash-mo-nah' means 'from Hashmonah', a place name. 'Va-ya-khan-u' means 'and they encamped'. 'Be-mo-se-rot' means 'at Moserot', another place name. [NUM.33.31] And they journeyed from Moserot, and they encamped in Bene Ya'akan. [§] vayis'u mimoserot vayachanu bibnei ya'akan This verse describes the Israelites journeying from Moserot and encamping in Bene Ya'akan. 'Vayis'u' means 'and they journeyed'. 'Mimoserot' means 'from Moserot'. 'Vayachanu' means 'and they encamped'. 'Bibnei Ya'akan' means 'in the sons of Ya'akan', or 'in Bene Ya'akan'. [NUM.33.32] They journeyed from the sons of Ya'akan and they encamped in the valley of the Kidgad. [§] vayis'u mibnei ya'akan vayachanu b'chor hagidgad This verse describes a journey and a subsequent encampment. 'Vayis'u' means 'they journeyed'. 'Mibnei ya'akan' means 'from the sons of Ya'akan'. 'Vayachanu' means 'they encamped'. 'B'chor hagidgad' means 'in the valley of the Kidgad'. [NUM.33.33] And they journeyed from the mount of the kid and they camped in Yatvatah. [§] va-yis-u me-chor ha-gid-gad va-ya-chanu be-yat-va-tah This verse describes a movement and a settling. 'Va-yis-u' means 'and they journeyed'. 'Me-chor ha-gid-gad' means 'from the mount of the kid/young goat'. 'Va-ya-chanu' means 'and they camped'. 'Be-yat-va-tah' means 'in Yatvatah'. Yatvatah is a place name. [NUM.33.34] And they journeyed from Yatbata, and they encamped in Avrona. [§] va-yis-u mi-yat-va-ta va-ya-khanu be-av-ro-na This verse describes a journey and a stopping point. 'va-yis-u' means 'and they journeyed'. 'mi-yat-va-ta' means 'from Yatbata'. 'va-ya-khanu' means 'and they encamped'. 'be-av-ro-na' means 'in Avrona'. [NUM.33.35] And they journeyed from Avrona, and they camped in Etzion Gever. [§] vayis'u me'avrona vayachanu be'etzion gaver This verse describes a journey and a settling. 'vayis'u' means 'and they journeyed'. 'me'avrona' means 'from Avrona'. 'vayachanu' means 'and they camped'. 'be'etzion gaver' means 'in Etzion Gever'. Etzion Gever is a place name. [NUM.33.36] And they journeyed from Etzion-Gever, and they camped in the desert of Zin, it is Kadesh. [§] vayis'u me'etz'yon gavier vayachanu b'midbar tzin hi kadesh This verse describes the Israelites journeying from Etzion-Gever and then camping in the Desert of Zin, which is also known as Kadesh. 'Vayis'u' means 'and they journeyed'. 'Me'etz'yon gavier' means 'from Etzion-Gever'. 'Vayachanu' means 'and they camped'. 'B'midbar tzin' means 'in the desert of Zin'. 'Hi kadesh' means 'it is Kadesh'. [NUM.33.37] They journeyed from Kadesh, and they encamped in Hor haHar, at the edge of the land of Edom. [§] vayis'u mikadesh vayachanu b'hor hahar biktzeh eretz edom This verse describes the Israelites journeying from Kadesh and settling in Hor haHar, at the edge of the land of Edom. "Vayis'u" means "they journeyed." "Mikadesh" means "from Kadesh." "Vayachanu" means "they encamped." "B'hor haHar" means "in Hor haHar." "Biktzeh" means "at the edge of." "Eretz Edom" means "the land of Edom." [NUM.33.38] And Aaron the priest ascended to Hor the mountain at the command of Yahveh, and he died there in the year forty after the departure of the children of Israel from the land of Egypt, in the fifth month, on the first of the month. [§] va-ya'al aharon ha-kohen el-hor ha-har al-pi yahveh va-yamot sham bishnat ha-arba'im letze'at benei yisrael mei'eretz mitzrayim ba-hodesh ha-hamishi be-echad la-hodesh. This verse describes the death of Aaron the priest on Mount Hor, as commanded by Yahveh. It specifies that this occurred in the fortieth year after the Israelites’ departure from the land of Egypt, in the fifth month, on the first day of the month. [NUM.33.39] And Aaron was son of twenty-three and one hundred years at his death in the mountain. [§] Ve-aharon ben-shalosh ve-esrim u-meat shanah be-moto be-hor ha-har. This verse states the age of Aaron at the time of his death and where he died. 'Ve' means 'and'. 'Aharon' is Aaron's name. 'Ben' means 'son of'. 'Shalosh ve-esrim' means 'three and twenty' or 'twenty-three'. 'U-meat' means 'and one hundred'. 'Shanah' means 'year'. 'Be-moto' means 'at his death'. 'Be-hor ha-har' means 'in the mountain'. [NUM.33.40] And the Canaanite, king of Arad, heard, and he dwelt in the South in the land of Canaan at the coming of the sons of Israel. [§] va-yishma ha-kna'ani melek 'arad ve-hu-yoshev ban-negev be-eretz kena'an be-vo benei yisra'el. This verse describes the Canaanite king of Arad hearing about the arrival of the Israelites. 'Va-yishma' means 'and he heard'. 'Ha-kna'ani' means 'the Canaanite'. 'Melek 'arad' means 'king of Arad'. 'Ve-hu-yoshev' means 'and he dwells'. 'Ban-negev' means 'in the South'. 'Be-eretz kena'an' means 'in the land of Canaan'. 'Be-vo benei yisra'el' means 'at the coming of the sons of Israel'. [NUM.33.41] And they journeyed from Mount Hor, and they encamped in Tzalomona. [§] vayis'u mehor hahar vayachanu betsalmona This verse describes the Israelites journeying from Mount Hor and encamping in Tzalomona. 'Vayis'u' means 'and they journeyed'. 'Mehor' means 'from Hor'. 'Hahar' means 'the mountain'. 'Vayachanu' means 'and they encamped'. 'Betzalmona' means 'in Tzalomona'. [NUM.33.42] And they journeyed from Mitsalmonah, and they encamped in Punon. [§] vayis'u mitsalmonah vayachanu b'punon This verse describes the Israelites journeying from a place called Mitsalmonah and then encamping at Punon. The verbs indicate movement and settling. 'Mitsalmonah' and 'Punon' are place names. 'Vayis'u' is a verb meaning they journeyed. 'Vayachanu' is a verb meaning they encamped or camped. [NUM.33.43] And they journeyed from Pnon, and they camped in Ovot. [§] vayis'u mipnon vayachanu be'ovot This verse describes the Israelites journeying from one location (Pnon) to another (Ovot) and establishing a camp there. 'Vayis'u' means 'and they journeyed'. 'Mipnon' means 'from Pnon'. 'Vayachanu' means 'and they camped'. 'Be'ovot' means 'in Ovot'. [NUM.33.44] And they journeyed from Ovot, and they camped in the valleys of the Avaim, near the border of Moab. [§] vayis'u me'ovot vayachanu be'eyi ha'avarim bigvul mo'av This verse describes the Israelites journeying from Ovot and camping in the valleys of the Avaim, which are near the border of Moab. 'Vayis'u' means 'and they journeyed'. 'Me'ovot' means 'from Ovot'. 'Vayachanu' means 'and they camped'. 'Be'eyi ha'avarim' means 'in the valleys of the Avaim'. 'Bigvul mo'av' means 'near the border of Moab'. [NUM.33.45] And they journeyed from Iyim, and they encamped in Dibon Gad. [§] va-yis-e-u me-ei-yim va-ya-chan-u be-di-von gad This verse describes the Israelites journeying from a place called 'Iyim' and then encamping in Dibon Gad. 'Va-yis-e-u' signifies 'and they journeyed'. 'Va-ya-chan-u' signifies 'and they encamped'. 'Be' means 'in'. 'Gad' functions as a descriptor of Dibon, indicating a region or territory. [NUM.33.46] And they journeyed from Dibon Gad, and they encamped in Baalmon of Diblataymah. [§] va-yis-u mi-di-von gad va-ya-khanu be-al-mon div-la-tay-mah This verse describes a journey and a place of encampment. 'Va-yis-u' means 'and they journeyed'. 'Mi-di-von' means 'from Dibon'. 'Gad' is a place name. 'Va-ya-khanu' means 'and they encamped'. 'Be-al-mon' means 'in Baalmon'. 'Div-la-tay-mah' is a place name. [NUM.33.47] And they journeyed from Almanah Diblathaimah, and they camped in the mountains of the Abarim before Nebo. [§] vayis’u me’almon divlataymah vayachanu behar’ei ha’avarim lifnei nevo. This verse describes the Israelites journeying from Almanah Diblathaimah and camping in the mountains of the Abarim, facing Nebo. ‘Vayis’u’ means ‘and they journeyed.’ ‘Me’almon’ means ‘from Almanah.’ ‘Divlataymah’ is a place name. ‘Vayachanu’ means ‘and they camped.’ ‘Behar’ei’ means ‘in the mountains of.’ ‘Ha’avarim’ means ‘the Abarim.’ ‘Lifnei’ means ‘facing’ or ‘before.’ ‘Nevo’ is a place name, the mountain Nebo. [NUM.33.48] And they journeyed from the mountains of the Abarim, and they encamped in the plains of Moab, across from Jericho by the Jordan. [§] vayis'u meharei ha'avarim vayachanu b'aravot mo'av al yarden yerecho. This verse describes the Israelites journeying from the mountains of the Abarim and encamping in the plains of Moab, across from Jericho by the Jordan. [NUM.33.49] And they camped upon the Jordan, from the house of the destroyers until Abel the acacia trees, in the plains of Moab. [§] va-yachanu al-ha-yarden mi-beit ha-yeshimot ad avel ha-shittim be-arvot moav. This verse describes where the Israelites camped. 'Vayachanu' means 'and they camped'. 'Al-ha-yarden' means 'upon the Jordan'. 'Mi-beit ha-yeshimot' means 'from the house of the destroyers'. 'Ad avel ha-shittim' means 'until Abel the acacia trees'. 'Be-arvot moav' means 'in the plains of Moab'. [NUM.33.50] And Yahveh spoke to Moses in the plains of Moab, concerning the Jordan, near Jericho, saying: [§] Va-ye-da-ber Yahveh el-Mosheh be-er-bot Mo-av al-yar-den Yericho le-emor. This verse begins with a conjunction indicating a past action. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'be-er-bot Mo-av' indicates 'in the plains of Moab'. 'al-yar-den Yericho' refers to 'beyond the Jordan, Jericho'. 'le-emor' means 'to say' or 'saying'. Therefore, the verse describes God speaking to Moses in the plains of Moab, concerning the area beyond the Jordan, near Jericho, and then proceeds to deliver a message. [NUM.33.51] Speak to the sons of Israel, and you shall say to them that you are passing over the Jordan to the land of Canaan. [§] dah-BEHR el-buh-NAY yis-rah-ALE vuh-ah-mahr-TA ah-LEH-hem kee aht-TEM ohv-REEM et-hah-yar-DEN el-EH-rets kuh-NAH-ahn. This verse is a command given to Moses to speak to the Israelites. It states that they are about to cross the Jordan River into the land of Canaan. Each component is translated directly. ‘Buh-NAY’ means ‘sons of’. ‘Yis-rah-ALE’ is ‘Israel’. ‘Vuh-ah-mahr-TA’ means ‘and you shall say’. ‘Ah-LEH-hem’ means ‘to them’. ‘Kee’ means ‘that’ or ‘because’. ‘Aht-TEM’ means ‘you’. ‘Ohv-REEM’ means ‘passing’ or ‘crossing’. ‘Et-hah-yar-DEN’ means ‘the Jordan’. ‘El-EH-rets’ means ‘to the land’ and ‘kuh-NAH-ahn’ is ‘Canaan’. [NUM.33.52] You will dispossess all the inhabitants of the land before you, and you will destroy all their abominations. You will destroy all the images of their castings, and you will utterly destroy all their high places. [§] v'horashtem et-kal-yoshvei ha'aretz mipneihem v'ibadtem et kal maskiyotam v'et kal tzalmei masekhotam te'abedu v'et kal bamotam tashmidu. This verse describes a command to dispossess and destroy the inhabitants of the land and their idolatrous objects. 'Horashtem' means 'you will dispossess'. 'Yoshvei ha'aretz' means 'the inhabitants of the land'. 'Mipneihem' means 'before you'. 'Ibadtem' means 'you will destroy'. 'Maskiyotam' means 'their abominations'. 'Tzalmei masekhotam' means 'the images of their castings' (idols). 'Te'abedu' means 'you will destroy'. 'Bamotam' means 'their high places'. 'Tashmidu' means 'you will utterly destroy'. [NUM.33.53] And you will inherit the land and you will dwell in it, for to you I have given the land to inherit it. [§] vehorashtem et-haaretz vishavtem-bah ki lachem natati et-haaretz lareshet otah. This verse describes God giving the land to the Israelites. 'Vehorashtem' means 'and you will inherit'. 'Et-haaretz' is 'the land'. 'Vishavtem-bah' means 'and you will dwell in it'. 'Ki lachem natati' means 'for to you I have given'. 'Lareshet otah' means 'to inherit it'. [NUM.33.54] And you will inherit the land by lot to your families, in abundance you will increase his inheritance, and to the few you will diminish his inheritance, according to where the lot falls to him, that shall be his. You will inherit according to the tribes of your ancestors. [§] veheetnakhaltem et-haarets begoral lemishpakhoteikhem larav tarbu et-nakhalatoo velama’at tam’eet et-nakhalatoo el asher yetzeh loo shamah hagoral loo yihyeh lematot avotekhem titnekhallu. This verse describes the division of the land by lot among the Israelite families. 'Veheetnakhaltem' means 'and you will inherit'. 'Haarets' is 'the land'. 'Begoral' means 'by lot'. 'Lemishpakhoteikhem' means 'to your families'. 'Larav' means 'in abundance' or 'much'. 'Tarbu' means 'you will increase'. 'Nakhalatoo' is 'his inheritance'. 'Velama’at' means 'and to the few'. 'Tam’eet' means 'you will diminish'. 'El asher yetzeh loo shamah hagoral loo yihyeh' means 'according to where the lot falls to him, that shall be his'. 'Lematot avotekhem titnekhallu' means 'you will inherit according to the tribes of your ancestors'. [NUM.33.55] And if you do not dispossess the inhabitants of the land before you, then what you leave of them will be as thorns in your eyes and as pricks in your sides, and they will harass you in the land where you dwell. [§] ve-im-lo to-rishu et-yoshvei ha-aretz mipneihem ve-hayah asher totiru mehem le-sikkim be-eineichem u-litzninim be-tsideichem ve-tzareru etchem al-ha-aretz asher atem yoshvim bah. This verse contains a conditional statement. It states that if the people of Israel do not dispossess the inhabitants of the land before them, then those remaining inhabitants will become thorns in their eyes and pricks in their sides, and they will harass them in the land where they dwell. The verse uses several key words like 'to-rishu' (to dispossess), 'yoshvei' (inhabitants), 'totiru' (you leave remaining), 'sikkim' (thorns), 'litzninim' (pricks), and 'tzareru' (they will harass). [NUM.33.56] And it will be, as I imagined to do to them, I will do to you. [§] ve-ha-ya, ka-asher dim-ee-tee la-ah-soh la-hem, eh-eh-seh la-chem. This verse contains several names and forms of God, and verbs indicating future action. "ve-ha-ya" means "and it will be". "ka-asher" means "as". "dim-ee-tee" is a first person singular imperfect of the verb 'to imagine' or 'to think', so 'I imagined'. "la-hem" means "to them". "eh-eh-seh" is a first person singular future of the verb 'to do', so 'I will do'. "la-chem" means "to you". The verse is a statement of reciprocity – what God imagined doing to others, God will do to those being addressed.

NUM.34

[NUM.34.1] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.34.2] Command the children of Israel, and you shall say to them, "You are coming to the land of Canaan. This is the land that will fall to you as an inheritance, the land of Canaan with its borders." [§] tsav et-bnei yisrael ve-amarta alehem ki-atem ba'im el-ha'aretz kena'an zot ha'aretz asher tipol lachem be-nachalah eretz kena'an ligvuloteha. This verse instructs to command the children of Israel and to tell them that they are coming to the land of Canaan. It identifies this land as the one which will fall to them as an inheritance, specifically the land of Canaan with its borders. [NUM.34.3] And it will be your southern extent from the desert of Tzin by the hand of Edom, and it will be your southern boundary from the end of the Salt Sea eastward. [§] vehayah lakhem pe’at-negev mimidbar-tzin al-yedei Edom vehayah lakhem gevul negev miktzeh yam-hamelach kedmah. This verse describes the southern boundary of the land promised to the Israelites. 'Vehayah' means 'and it will be'. 'Lakhem' means 'to you'. 'Pe’at-negev' refers to the 'corner of the South', meaning the southern extent. 'Mimidbar-tzin' means 'from the desert of Tzin'. 'Al-yedei Edom' means 'by the hand of Edom', or near Edom. 'Gevul negev' means 'the boundary of the South'. 'Miktzeh yam-hamelach' means 'from the end of the Salt Sea' (the Dead Sea). 'Kedmah' means 'eastward'. [NUM.34.4] And the boundary will turn for you from the south to the ascent of scorpions, and it will pass by Tzin. And its exits will be from the south to Kadesh Barnea, and it will go out to Hazar-addar and pass by Atsmon. [§] ve-na-sav la-chem ha-gə-vul min-neghev le-ma-aleh aq-ra-vim ve-avar tzin-ah ve-ha-yu to-tsə-otav min-neghev le-qadesh bar-ne-a ve-yatz-a cha-tzar-ad-dar ve-avar ats-mon-ah. This verse describes a boundary line. 've-na-sav' means 'and the boundary will turn'. 'la-chem' means 'to you'. 'ha-gə-vul' means 'the boundary'. 'min-neghev' means 'from the south'. 'le-ma-aleh aq-ra-vim' means 'to the ascent of scorpions'. 've-avar tzin-ah' means 'and it will pass by Tzin'. 've-ha-yu to-tsə-otav min-neghev le-qadesh bar-ne-a' means 'and its exits will be from the south to Kadesh Barnea'. 've-yatz-a cha-tzar-ad-dar ve-avar ats-mon-ah' means 'and it will go out to Hazar-addar and pass by Atsmon. [NUM.34.5] And the boundary will turn from Atzmon, a possession of Egypt, and its outlets will be to the sea. [§] veh-nah-sav ha-gev-ool meh-atz-moh-on nach-lah mitz-rah-yim veh-ha-yoo to-tsah-oh-tav ha-yahm-mah This verse describes the boundary of a land, starting from Atzmon and extending to the sea. 'Atzmon' is a place name. 'Mitzrayim' refers to Egypt. 'To-tsah-oh-tav' refers to the outlets or ends of the boundary. 'Ha-yahm-mah' means the sea. [NUM.34.6] And the boundary of the sea, and the sea, the great sea, will be your boundary. And this boundary of the sea will be for you. [§] oo-guh-bool yahm veh-ha-yah loo-chem hah-yahm hah-gah-dohl oo-guh-bool zeh-hee-yeh lah-chem guh-bool yahm This verse describes the boundary of a land, specifically relating to the sea. "Guh-bool" means boundary or border. "Yahm" means sea. "Loo-chem" means to you. "Hah-yahm hah-gah-dohl" means the great sea. "Zeh-hee-yeh" means this will be. The verb forms indicate a future promise or decree. [NUM.34.7] And this will be to you the northern boundary, from the Great Sea, you will go up to the mountain. [§] ve-zeh-yeh-yeh la-chem gevul tzapon min-hayam haga-dol tetau la-chem hor ha-har This verse describes the northern boundary of the land given to the Israelites. 'Ve-zeh' means 'and this'. 'Yeh-yeh' is a form of the verb 'to be', signifying 'will be'. 'La-chem' means 'to you'. 'Gevul' means 'boundary'. 'Tzapon' means 'north'. 'Min' means 'from'. 'Hayam' means 'the sea'. 'Haga-dol' means 'the great'. 'Tetau' means 'you will go up/ascend'. 'Hor' means 'mountain'. 'Ha-har' means 'the mountain'. [NUM.34.8] From the mountain of God, you will descend with heat. And the flows from the border will be deflected sideways. [§] meh-hore hah-har, teh-tah-oo leh-vo cham-mat, veh-hay-oo to-tzah-ot ha-gev-ool tzeh-dah-dah. This verse describes a destructive force emanating from a mountain. "Meh-hore hah-har" means 'from the mountain of'. "Teh-tah-oo leh-vo cham-mat" means 'you will descend with heat' or 'you will come down with wrath'. "Veh-hay-oo to-tzah-ot ha-gev-ool tzeh-dah-dah" means 'and the outpourings of the border will be sideways' or 'and the flows from the boundary will be deflected'. The imagery suggests a volcanic eruption or similar catastrophic event. [NUM.34.9] And the boundary will go out to Zifron, and its extensions will be the district of Einan. This will be to you the northern boundary. [§] ve-yatsa ha-gevul zifrona ve-hayu tots’otaiv chazar einan zeh-yiheye lachem gevul tsafon This verse describes a boundary line. "ve-yatsa" means "and the boundary will go out". "ha-gevul" means "the boundary". "zifrona" is a place name. "ve-hayu" means "and they will be". "tots’otaiv" means "its exits" or "its extensions". "chazar einan" is another place name. "zeh-yiheye" means "this will be". "lachem" means "to you". "gevul" means "boundary". "tsafon" means "north". [NUM.34.10] And you will long for a territory to the east, from the area of Hazer Enan and Shfamah. [§] veheetavitem lakhem ligvul kedmah mehazar einan shfamah This verse describes a longing for a territory to the east, specifically mentioning the region of Hazer Enan and Shfamah. The verb 'veheetavitem' indicates a desire or longing. 'Lakhem' means 'for you'. 'Ligvul' means 'to a border/territory'. 'Kedmah' means 'east'. 'Mehazar' means 'from the area of'. 'Einan' is a place name. 'Shpamah' is a place name. [NUM.34.11] And the boundary went down from the family of Rivlah from the east to the spring, and the boundary went down and touched the shoulder of the Sea of Kinneret eastward. [§] ve-ya-rad ha-gevul mish-fe-fam ha-riv-lah mik-ke-dem la-ayin ve-ya-rad ha-gevul u-ma-ha al-ketef yam-ki-ne-ret ke-dma. This verse describes a boundary line. 'Ve-ya-rad' means 'and descended' or 'and went down'. 'Ha-gevul' means 'the boundary'. 'Mish-fe-fam' likely refers to a family or clan, so 'mish-fe-fam ha-riv-lah' means 'from the family of Rivlah'. 'Mik-ke-dem' means 'from the east'. 'La-ayin' is a difficult word, likely meaning 'to the spring' or 'to the eye'. 'U-ma-ha' means 'and touched' or 'and ran'. 'Al-ketef' means 'on the shoulder'. 'Yam-ki-ne-ret' means 'Sea of Kinneret', which is the Sea of Galilee. 'Ke-dma' means 'eastward'. The verse generally describes a boundary line starting from the family of Rivlah in the east, going to a spring, then continuing and touching the shoulder (north end) of the Sea of Galilee going eastward. [NUM.34.12] And the boundary will descend to the Jordan River, and its outlets will be the Salt Sea. This will be your land, to its boundaries all around. [§] ve-ya-rad ha-ge-vul ha-yar-de-nah ve-ha-yu to-tse-o-tav yam ha-melach zot tih-yeh la-chem ha-aretz li-gvuloteha saviv. This verse describes the boundary of the land given to the people. It states that the boundary will descend to the Jordan River, and its exits will be the Salt Sea (Dead Sea). This will be your land, to its boundaries all around. [NUM.34.13] And Moses commanded the children of Israel, saying, "This is the land which you shall inherit by lot, which Yahveh commanded to give to nine tribes and half a tribe." [§] Va-ye-tsav Moshe et-bnei Yisrael le-emor zot ha-aretz asher titnakhlu ota be-gorall asher tzivah Yahveh lateet l’tish’at ha-matot ve-chatsi ha-matteh. This verse details Moses instructing the Israelites about the land they will inherit. The land is to be divided by lot, as Yahveh commanded, among nine and a half tribes. [NUM.34.14] For they took the staff of the children of Reuben to the house of their fathers, and the staff of the children of Gad to the house of their fathers, and half the staff of Manasseh took their inheritance. [§] kee lak-hoo mat-teh benee ha-roo-beh-nee le-bayt a-vo-tam oo-mat-teh benee ha-gah-dee le-bayt a-vo-tam vach-tzee mat-teh men-ash-sheh lak-hoo nach-la-tam. This verse describes which tribes took their inheritance. 'Lakhu' means 'they took'. 'Matteh' means 'staff', but is often used to refer to a tribe. 'Benei' means 'sons of' or 'children of'. 'Beit avotam' means 'house of their fathers', also referring to the tribe. 'Chatchi' means 'half'. 'Nachalatam' means 'their inheritance'. [NUM.34.15] They took their inheritance eastward beyond the Jordan, near Jericho: two staffs and half a staff. [§] shnei hammatot vakhatsi hamateh lakhu nakhalatam me'ever leyarden yericho kedmah mizrachah. This verse describes the inheritance received by certain tribes. "Shnei hammatot" means "two staffs". "Vakhatsi hamateh" means "and half a staff". "Lakhu" means "they took". "Nakhalatam" means "their inheritance". "Me'ever leyarden" means "beyond the Jordan". "Yericho" is the name of a city. "Kedmah" means "eastward". "Mizrachah" also means "eastward". The passage refers to the portion of land allocated to the tribes of Reuben and Gad east of the Jordan River, near Jericho. [NUM.34.16] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.34.17] These are the names of the men who will inherit the land for you: Elazar the priest, and Joshua son of Nun. [§] Eleh shmot ha-anashim asher yinchalu lakhem et ha-aretz, Elazar ha-kohen, viYoshua bin Nun. This verse lists the names of the men who will inherit the land for the people. 'Eleh' means 'these'. 'Shmot' means 'names'. 'Ha-anashim' means 'the men'. 'Asher' means 'who' or 'that'. 'Yinchalu' means 'will inherit'. 'Lakhem' means 'for you'. 'Et ha-aretz' means 'the land'. 'Elazar ha-kohen' means 'Elazar the priest'. 'ViYoshua bin Nun' means 'and Joshua son of Nun'. [NUM.34.18] And you shall take one leader, one leader, from one tribe to inherit the land. [§] veh-nah-see ah-khad nah-see ah-khad mee-mah-teh tee-khoo lee-neh-chol et-ha-ah-rets This verse instructs to take one leader, one leader, from one tribe, to inherit the land. 'Veh' means 'and'. 'Nah-see' means 'leader' or 'prince'. 'Ah-khad' means 'one'. 'Mee-mah-teh' means 'from a tribe'. 'Tee-khoo' means 'you (plural) take'. 'Lee-neh-chol' means 'to inherit'. 'Et' is a grammatical particle. 'Ha-ah-rets' means 'the land'. The repetition of 'nah-see ah-khad' emphasizes that exactly one leader should be chosen. [NUM.34.19] And these are the names of the men for the tribe of Judah: Caleb, son of Yipuneh. [§] veh-eh-leh shmoh-tah hah-ah-nash-eem leh-mah-teh yeh-oo-dah kah-lev ben yif-oon-eh. This verse begins with 'and these are the names...' followed by specifying which group of people the names belong to – in this case, 'the tribe of Judah'. It then lists Caleb, son of Yipuneh. [NUM.34.20] And to the staff of the descendants of Simeon was Samuel, son of Ammihood. [§] u-le-mah-teh ben-ei shim-ohn shmu-el ben-am-ee-hood This verse lists the leader representing the tribe of Simeon. 'Mah-teh' means 'staff' or 'tribe', often used to represent leadership. 'Ben-ei' means 'sons of' or 'descendants of'. 'Shim-ohn' is the name 'Simeon'. 'Shmu-el' is the name 'Samuel'. 'Ben' means 'son of'. 'Am-ee-hood' is a proper name. [NUM.34.21] To the tribe of Benjamin, Elidad, son of Kislon. [§] le-ma-teh bin-ya-min e-li-dad ben-kis-lon This verse lists the leader of the tribe of Benjamin. 'le-ma-teh' means 'to the staff' or 'to the tribe'. 'bin-ya-min' is 'son of Benjamin'. 'e-li-dad' is a proper name. 'ben-kis-lon' means 'son of Kislon', another proper name. [NUM.34.22] And for the tribe of the sons of Dan, the leader was Bukki son of Yagli. [§] oo-leh-mah-teh beh-nee dan nah-see bok-kee ben yah-glee This verse lists the leader of the tribe of Dan. 'Mateh' means 'tribe' or 'staff', often used to represent a lineage or group. 'Benei' means 'sons of' or 'descendants of'. 'Dan' is the name of one of the twelve tribes of Israel. 'Nasi' means 'leader' or 'prince'. 'Bukki' is a personal name. 'Ben' means 'son of'. 'Yagli' is another personal name. [NUM.34.23] To the sons of Joseph, to the tribe of the sons of Manasseh, a leader, Khani'el son of Efod. [§] liv'nei yosef l'mateh b'nei menashe nasi khani'el ben efod This verse lists the leader of the tribe of Manasseh, a descendant of Joseph. 'liv'nei' means 'to the sons of'. 'yosef' is 'Joseph'. 'l'mateh' means 'to the tribe of'. 'b'nei menashe' means 'sons of Manasseh'. 'nasi' means 'leader'. 'khani'el' is a personal name. 'ben efod' means 'son of Efod'. [NUM.34.24] And to the tribe of the sons of Ephraim, a leader, Kemuel son of Shifthan. [§] u-le-ma-teh ben-ei-ef-ra-yim na-see kem-u-el ben-shif-tan This verse details the leader of the tribe of Ephraim. 'u-le-ma-teh' means 'and to the staff/tribe of'. 'ben-ei-ef-ra-yim' means 'sons of Ephraim'. 'na-see' means 'leader/prince'. 'kem-u-el' is a proper name. 'ben-shif-tan' means 'son of Shifthan'. [NUM.34.25] And to the staff of the descendants of Zebulun was a leader, Elitzaphan son of Parnach. [§] u-le-ma-teh ben-zee-vu-lun na-see-ah e-lee-tzah-fan ben-par-nach. This verse lists the leader of the tribe of Zebulun. 'Mateh' means 'staff' or 'tribe'. 'Nasi' means 'leader' or 'prince'. The name 'Elitzaphan' appears to be a compound name incorporating 'El', meaning 'God'. 'Parnach' is a proper name, likely a father's name or ancestor. [NUM.34.26] And to the tribe of the sons of Issachar was leader Palteiel, son of Azzan. [§] u-le-ma-teh ben-yis-as-char na-see pal-tee-el ben az-zan This verse lists the leader of the tribe of Issachar. 'u-le-ma-teh' means 'and to the staff/tribe of'. 'ben-yis-as-char' means 'son of Issachar'. 'na-see' means 'leader/prince'. 'pal-tee-el' is a proper name. 'ben az-zan' means 'son of Azzan'. [NUM.34.27] And to the staff of the sons of Asher was a leader, Ahiehudo, son of Shlomi. [§] oo-leh-mah-teh beh-nee-ah-sher nah-see-ah ah-hee-hood ben-shloh-mee This verse lists the leader of the tribe of Asher. 'Mateh' refers to a tribe or staff, signifying leadership. 'Benei Asher' means 'sons of Asher', representing the tribe descended from Asher. 'Nasih' means leader or prince. 'Ahiehudo' is the personal name of the leader. 'Ben Shlomi' means 'son of Shlomi', indicating his father’s name. [NUM.34.28] And to the tribe of the sons of Naphtali was a leader, Pedahael son of Ammihud. [§] u-le-ma-teh be-nei-naf-ta-lee na-see pad-ah-el ben-am-mee-hood This verse lists the leader of the tribe of Naphtali. "u-le-ma-teh" means "and to the staff" or "and to the tribe". "be-nei-naf-ta-lee" means "sons of Naphtali". "na-see" means "leader" or "prince". "pad-ah-el" is a proper name. "ben-am-mee-hood" means "son of Ammihud", another proper name. [NUM.34.29] These are the commands that Yahveh gave to the sons of Israel to inherit in the land of Canaan. [§] el-leh a-shehr tzee-vah Yahveh le-nah-hel et-bnei-yis-ra-el be-eretz ke-na-an. This verse lists the commands that Yahveh gave to the sons of Israel concerning the inheritance in the land of Canaan. 'El-leh' means 'these'. 'A-shehr' means 'which' or 'that'. 'Tzee-vah' means 'commanded'. 'Yahveh' is the proper name of God. 'Le-nah-hel' means 'to inherit'. 'Et' is a grammatical particle. 'Bnei-yis-ra-el' means 'sons of Israel'. 'Be-eretz' means 'in the land'. 'Ke-na-an' is the name of the land, Canaan.

NUM.35

[NUM.35.1] And Yahveh spoke to Moses in the plains of Moab, concerning the Jordan, near Jericho, saying: [§] Va-ye-da-ber Yahveh el-Mosheh be-er-bot Mo-av al-yar-den Yericho le-emor. This verse begins with a conjunction indicating a past action. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'be-er-bot Mo-av' indicates 'in the plains of Moab'. 'al-yar-den Yericho' refers to 'beyond the Jordan, Jericho'. 'le-emor' means 'to say' or 'saying'. Therefore, the verse describes God speaking to Moses in the plains of Moab, concerning the area beyond the Jordan, near Jericho, and then proceeds to deliver a message. [NUM.35.2] Command the sons of Israel, and let them give to the Levites from the inheritance they possess cities for dwelling, and pasture land for the cities and their surroundings you shall give to the Levites. [§] tsav et-bnei yisrael venu tanu laleviyim minachalat achuzatam arim lashavet umigrash le'arim sevivoteyhem titnu laleviyim. This verse instructs the Israelites to give cities and surrounding pasture lands to the Levites from the inheritance they possess. 'Tsav' means command. 'Et' is a grammatical particle. 'Bnei yisrael' means sons of Israel, or the Israelites. 'Natan' means to give. 'LaLeviyim' means to the Levites. 'Minachalat achuzatam' means from the inheritance they possess. 'Arim lashavet' means cities for dwelling. 'Migrash le'arim sevivoteyhem' means pasture land for the cities and their surroundings. 'Titnu laLeviyim' means you shall give to the Levites. [NUM.35.3] And the cities will be for them to dwell in, and their suburbs will be for their livestock and for their possessions, and for all their animals. [§] ve-hayu ha-arim lahem la-shavet u-migresheihem yihyu li-vehemataam u-li-rkhusham u-lechol chayatam. This verse describes the cities being given to the people as dwellings, and their surroundings becoming pasture for their livestock and possessions. 'Ve' means 'and', 'hayu' means 'will be', 'ha-arim' means 'the cities', 'lahem' means 'for them', 'la-shavet' means 'for dwelling', 'u' means 'and', 'migresheihem' means 'their suburbs/pastures', 'yihyu' means 'will be', 'li-vehemataam' means 'for their livestock', 'u-li-rkhusham' means 'and for their possessions', 'u-lechol' means 'and for all', 'chayatam' means 'their animals'. [NUM.35.4] And the areas surrounding the cities which you give to the Levites shall extend a thousand cubits from the wall of the city and outward on all sides. [§] u-mig-resh-ay ha-ah-rim a-sher tee-ten-u la-lev-eem mi-kir ha-eer va-hoo-tza elef a-mah sa-veev. This verse describes the land allotted to the Levites around the cities given to them. "Migreshei" means 'the areas surrounding'. "Ha-arim" means 'the cities'. "Tittenu" means 'you give'. "La-leviim" means 'to the Levites'. "Mikir" means 'from the wall'. "Ha-eer" means 'the city'. "Va-chutza" means 'and outside'. "Elef" means 'a thousand'. "Ammah" means 'cubits'. "Saviv" means 'around'. [NUM.35.5] You will measure it outside the city, the side toward the east two thousand cubits, and the side toward the south two thousand cubits, and the side toward the west two thousand cubits, and the side toward the north two thousand cubits, and the city will be within. This will be to them, the open areas of the cities. [§] u-mad-dotem mi-choots la-eer et-peh-at kayd-mah al-pah-yeem bah-ah-mah v-et peh-at ne-gev al-pah-yeem bah-ah-mah v-et peh-at yam al-pah-yeem bah-ah-mah v-et peh-at tza-phon al-pah-yeem bah-ah-mah v-ha-eer bat-ah-vech zeh yih-yeh la-hem mig-resh-ei ha-ah-reem. This verse describes the measurements of the land allotted to the Levites surrounding a city. "madotem" means you shall measure, or you will measure. "choots" means outside. "peh-at" means side or corner. "kaydmah" means east, "negev" means south, "yam" means west, and "tzafon" means north. "ah-mah" is a unit of measurement (cubit). “bat-ah-vech” means within. “mig-resh-ei ha-ah-reem” means the open areas of the cities. [NUM.35.6] And the cities which you will give to the Levites, the six cities of refuge which you will give to the one fleeing there, the manslayer, and upon them you will give forty-two cities. [§] ve’et ha’arim asher titnu laLeviyim, et shesh arei haMiklat asher titnu lanus shama harotzeach, va’aleihem titnu arba’im ushtaim ir. This verse discusses the cities to be given to the Levites, specifically the six cities of refuge for those who have committed manslaughter. It details the number of cities to be allocated - forty-two in total. [NUM.35.7] All the cities that you give to the Levites are forty-eight cities, them and their pasturelands. [§] kal-he-a-rim a-sher tit-nu la-le-vi-im ar-ba-im u-shmo-neh ir et-hen ve-et-mig-re-she-hen This verse details the number of cities given to the Levites. "kal" means "all", "he-a-rim" means "the cities", "a-sher" means "that", "tit-nu" means "you give", "la-le-vi-im" means "to the Levites", "ar-ba-im" means "forty", "u-shmo-neh" means "and eight", "ir" means "city", "et-hen" refers to "them" (the cities), "ve-et-mig-re-she-hen" means "and their pasturelands". [NUM.35.8] And the cities which you will give from the possession of the sons of Israel, from the much you will increase, and from the little you will decrease. Each man according to his inheritance which he will inherit, will give from his cities to the Levites. [§] veh-ha-ah-rim a-sher tee-te-nu mee-ah-choo-zat ben-ei yis-ra-el mei-et ha-rav tar-boo u-mei-et ha-me-at tam-ee-too eesh k-fee nach-la-to a-sher yinch-aloo yit-ten mee-ah-rai-v la-lev-eem. This verse concerns the giving of cities to the Levites from the inheritance of the Israelites. ‘The cities which you will give’ refers to those designated for the Levites. The verse emphasizes giving from both the large portions and the small portions of the inheritance. The amount given to the Levites should correspond to each Israelite’s own inheritance. [NUM.35.9] And Yahveh spoke to Moses to say. [§] Va-ye-da-ber Yahveh el-Mosheh le-emor This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'. [NUM.35.10] Speak to the Israelites and you will say to them that you are crossing the Jordan into the land of Canaan. [§] dah-VEHR el-buh-NAY yis-rah-EL vuh-ah-mahr-TA ah-LEH-hem kee aht-tem ohv-REEM et-hah-yar-DEHN ahr-TZAH kuh-NAH-ahn This verse is a command to speak to the Israelites. It states that they are crossing the Jordan River into the land of Canaan. 'Daber' means 'speak.' 'El' means 'to' or 'at.' 'Bnei Yisrael' means 'sons of Israel,' or 'Israelites.' 'Ve' means 'and.' 'Amar-ta' means 'you will say.' 'Alehem' means 'to them.' 'Ki' means 'that' or 'because.' 'Atem' means 'you.' 'Ovrim' means 'crossing.' 'Et' is a particle. 'Hayarden' means 'the Jordan.' 'Artzah' means 'the land of.' 'Kena'an' means 'Canaan'. [NUM.35.11] And you shall designate for yourselves cities; cities of refuge they shall be for you. And a killer, one who strikes a life in error, shall flee there. [§] ve-hik-ree-tem la-chem areem arei mik-lat ti-heh-yeh-nah la-chem ve-nas sham-mah rot-ze-ach ma-keh-ne-fesh bi-shga-gah. This verse discusses the establishment of cities of refuge. ‘ve-hik-ree-tem’ means ‘and you shall designate’. ‘la-chem’ means ‘for you’. ‘areem’ means ‘cities’. ‘arei mik-lat’ means ‘cities of refuge’. ‘ti-heh-yeh-nah’ means ‘they shall be’. ‘ve-nas’ means ‘and shall flee’. ‘sham-mah’ means ‘there’. ‘rot-ze-ach’ means ‘a killer’. ‘ma-keh-ne-fesh’ means ‘one who strikes a life’ (someone who causes a death). ‘bi-shga-gah’ means ‘accidentally’ or ‘in error’. [NUM.35.12] And the cities will be to you as a refuge from the avenger of blood, and the slayer will not die until he stands before the congregation for judgment. [§] vehayu lakhem ha’arim lemiklat migo’el velo yamut harotzeh ad-amdo lifnei ha’edah lamishpat. This verse discusses cities of refuge for those who have accidentally caused a death. "vehayu" means "and they will be". "lakhem" means "to you". "ha’arim" means "the cities". "lemiklat" means "as a refuge". "migo’el" means "from the avenger of blood". "velo yamut" means "and he shall not die". "harotzeh" means "the slayer". "ad-amdo" means "until he stands". "lifnei" means "before". "ha’edah" means "the congregation". "lamishpat" means "for judgment". [NUM.35.13] And the cities that you will give, six cities of refuge they will be for you. [§] veha’arim asher titteinu shesh-arei miklat tihyeina lachem. This verse discusses cities that are to be given. Specifically, six cities of refuge should be for you. ‘Veha’arim’ means ‘and the cities’. ‘Asher’ means ‘that’ or ‘which’. ‘Titteinu’ means ‘you will give’. ‘Shesh’ means ‘six’. ‘Arei’ means ‘cities of’. ‘Miklat’ means ‘refuge’. ‘Tihyeina’ means ‘they will be’. ‘Lachem’ means ‘for you’. [NUM.35.14] And three cities you shall give beyond the Jordan, and three cities you shall give in the land of Canaan. These cities shall be places of refuge. [§] Et shlosh he'arim titnu me'ever layarden ve'et shlosh he'arim titnu b'eretz k'na'an arei miklat tih'yeina. This verse discusses the giving of cities of refuge. "Et" is an untranslatable particle marking the direct object. "Shlosh" means three. "He'arim" means cities. "Titnu" means you shall give. "Me'ever layarden" means beyond the Jordan. "B'eretz k'na'an" means in the land of Canaan. "Miklat" means refuge. "Tih'yeina" means they shall be. [NUM.35.15] To the sons of Israel, and to the foreigner, and to the resident alien within them, these six cities shall be for refuge, to flee there, everyone who strikes a soul by mistake. [§] livnei yisrael velager velatoshav betocham tihyenah shesh-ha’arim ha’eleh lemaklat lanus shama kol-makkeh-nefesh bishgaga. This verse discusses cities of refuge for Israelites, foreigners, and those residing among them. It states six cities shall be for refuge, to which anyone who unintentionally causes a death can flee. ‘Livnei’ means ‘to the sons of’, ‘yisrael’ is Israel, ‘velager’ means ‘and the foreigner’, ‘velatoshav’ means ‘and the resident alien’, ‘betocham’ means ‘within them’, ‘tihyenah’ means ‘shall be’, ‘shesh-ha’arim’ means ‘six cities’, ‘ha’eleh’ means ‘these’, ‘lemeklat’ means ‘for refuge’, ‘lanus’ means ‘to flee’, ‘shama’ means ‘there’, ‘kol-makkeh-nefesh’ means ‘everyone who strikes a soul’, ‘bishgaga’ means ‘by mistake’. [NUM.35.16] And if with a tool of iron he strikes him and he dies, a killer he is. Death he shall die, the killer. [§] ve-im-bi-khlee var-zel hee-kah-hu va-yah-moh rot-sekh hu moo-t yoo-mat ha-rot-sekh This verse deals with a situation where someone is struck with an iron tool and dies. It establishes that the person who wielded the tool is considered a killer and must be put to death. The verse uses several key terms: 'if' (ve-im), 'with a tool of iron' (bi-khlee var-zel), 'he struck him' (hee-kah-hu), 'and he died' (va-yah-moh), 'a killer, he is' (rot-sekh hu), 'death he shall die' (moo-t yoo-mat), and 'the killer' (ha-rot-sekh). [NUM.35.17] And if with a stone in the hand that causes death he strikes him and he dies, the murderer is he. Death must be given to the murderer. [§] ve-im be-even yad asher-yamut bah hik-ahu va-yamut rotzeach hu mua mot yumat ha-rotzeach. This verse describes a scenario where someone dies from being struck with a hand holding a stone. It establishes that the person wielding the stone is considered a murderer and should be put to death. 'Even' means stone, 'yad' means hand, 'asher' functions as 'that' or 'which,' 'yamut' means to die, 'bah' means in it, 'hik-ahu' means he struck him, 'va-yamut' means and he dies, 'rotzeach' means murderer, 'hu' means he, 'mua' means must die, 'mot' means death, 'yumat' means he shall be put to death, and 'ha-rotzeach' is 'the murderer'. [NUM.35.18] Or, with a tool of wood in hand, in which he dies he struck him and he dies, the killer he is. Dying death will be killed the killer. [§] o bichli etz yad asher yamut bo hikaho vayamot rotzeach hu mua mot yumat harotzeach. This verse discusses the consequences of striking someone with a tool of wood, resulting in their death. It establishes the principle of reciprocal justice – the one who kills will be killed. Let’s break down the components: 'o' meaning 'or'; 'bichli' meaning 'with a tool'; 'etz' meaning 'wood'; 'yad' meaning 'hand' (or by hand); 'asher yamut bo' meaning 'in which he dies'; 'hikaho' meaning 'he struck him'; 'vayamot' meaning 'and he dies'; 'rotzeach hu' meaning 'the killer he is'; 'mua mot yumat harotzeach' meaning 'dying death will be killed the killer'. [NUM.35.19] The redeemer of the blood, it is he who will kill the murderer when he meets him; it is he who will kill him. [§] go'el ha-dam hu yamit et-ha-rotzach be-pig'o-bo hu yemiten-nu This verse discusses the redeemer of blood, or avenger of blood. 'Go'el' means redeemer or kinsman-redeemer, specifically one who has the right and duty to avenge a killing. 'Ha-dam' means 'the blood'. 'Hu' is 'he' or 'it'. 'Yamit' means 'will kill'. 'Et-ha-rotzach' means 'the murderer'. 'Be-pig'o-bo' means 'at his encounter with him' or 'when he meets him'. 'Yemiten-nu' means 'will kill him'. [NUM.35.20] And if in hatred he pushes, or he throws upon him with injustice and he dies. [§] veh-im-beh-seen-ah yeh-dah-fen-noo oh-heesh-leekh ah-layv bee-tsed-yah vah-yah-mot This verse describes a scenario involving accidental or intentional harm. "veh-im" means "and if". "beh-seen-ah" means "in hatred". "yeh-dah-fen-noo" means "he pushes". "oh-heesh-leekh" means "or he throws". "ah-layv" means "upon him". "bee-tsed-yah" means "with injustice". "vah-yah-mot" means "and he dies". The verse describes a situation where someone is pushed in hatred or something is thrown upon him with injustice, resulting in death. [NUM.35.21] Or, if he struck him with animosity by his hand and he died, death shall be put to death, the striker is a killer, he is the redeemer of the blood; the redeemer of the blood shall put the killer to death when he meets him. [§] o be'eyvah hik'ahu be'yado vayamot mot-yumat hamakkeh rotzeach hu go'el hadam yamit et-harotzeach be'pig'o-bo. This verse discusses the consequences of accidental or unintentional manslaughter. It outlines that the one who struck the fatal blow, even without intent, is still responsible and must face consequences, and that the relative of the slain (the 'goel hadam' or 'redeemer of the blood') has the right to execute the one who took the life. ‘Pig’o-bo’ literally means ‘meeting him’, but in this context, it signifies the act of retribution or exacting punishment. [NUM.35.22] And if suddenly, without enmity, he pushed him, or he threw upon him all implements without a chase. [§] ve-im-be-fetah be-lo-eivah hadapo o-hishlich alav kol-kli be-lo tzediah This verse describes accidental death. 've-im' means 'and if'. 'be-fetah' means 'suddenly'. 'be-lo-eivah' means 'without enmity'. 'hadapo' means 'he pushed'. 'o-hishlich' means 'or he threw'. 'alav' means 'upon him'. 'kol-kli' means 'all implements'. 'be-lo tzediah' means 'without a chase'. [NUM.35.23] Or in every stone which causes death without being seen, and it fell upon him and he died, and he was not an enemy to him, nor did he seek his harm. [§] o bekhal-even asher-yamut bah belo re’ot vayaphel alav vayamot vehu lo-oyev lo velo mevashek ra’ato. This verse describes a scenario where someone dies by an object falling on them, but without malice or intent. Let's break down each component: * "o" - or * "bekhal-even" - in every stone * "asher-yamut bah" - which dies in it (referring to the stone) * "belo re’ot" - without seeing (meaning without anyone witnessing or intending) * "vayaphel alav" - and it fell on him * "vayamot" - and he died * "vehu" - and he (the one who caused the fall) * "lo-oyev lo" - not an enemy to him * "velo mevashek ra’ato" - and not seeking his evil (or harm). [NUM.35.24] And the congregation shall judge between the one who struck and between the redeemer of the blood, according to these judgments. [§] ve-shaf-tu ha-ay-da beyn ha-ma-keh u-beyn go-el ha-dam al ha-mish-pa-tim ha-eh-leh This verse describes a judgment process. 've-shaf-tu' means 'and they shall judge'. 'ha-ay-da' means 'the congregation'. 'beyn' means 'between'. 'ha-ma-keh' means 'the one who struck'. 'u-beyn' means 'and between'. 'go-el ha-dam' means 'the redeemer of the blood'. 'al' means 'according to' or 'concerning'. 'ha-mish-pa-tim' means 'the judgments'. 'ha-eh-leh' means 'these'. [NUM.35.25] And the community will rescue the murderer from the hand of the avenger of blood, and the community will return him to the city of his refuge to which he fled, and he will reside there until the death of the High Priest who was anointed with the holy oil. [§] ve-hitzilu ha-eda et-ha-rotzach mi-yad go'el ha-dam, ve-heshivu oto ha-eda el-ir miklatov asher nas shama, ve-yashav bah ad-mot ha-kohen ha-gadol asher mashach oto be-shemen ha-kodesh. This verse details the process for a manslayer to find refuge in a city of refuge. 'The community' (ha-eda) must rescue the manslayer (ha-rotzach) from the avenger of blood (go'el ha-dam). The community must then return him to his city of refuge (ir miklatov) where he fled. He will remain there until the death of the High Priest (ha-kohen ha-gadol) who was anointed with the holy oil (shemen ha-kodesh). [NUM.35.26] And if he goes out, the killer goes outside the boundary of the city of refuge that he flees to there. [§] ve-im-yatzoh yatzoh harotzeh et-g'vul ir miklat asher yanus shamah This verse concerns the laws surrounding cities of refuge. It details what happens if the one who killed someone ventures outside the boundaries of the city of refuge to which they fled. 'Ve-im' means 'and if'. 'Yatzoh' means 'he goes out'. 'Harotzeh' means 'the killer'. 'Et' is a grammatical marker. 'G'vul' means 'boundary'. 'Ir miklat' means 'city of refuge'. 'Asher' means 'that'. 'Yanus' means 'he flees'. 'Shamah' means 'there'. [NUM.35.27] And the redeemer of the blood finds him outside the boundary of the city of refuge, and the redeemer of the blood kills the murderer; there is no blood guilt for him. [§] oo-mah-tsah oh-toh go-el hah-dahm mee-choo-ts lee-gev-ool eer mee-klah-toh veh-rah-tzah go-el hah-dahm et-hah-roh-tseh ayn loh dahm. This verse describes the situation where a blood redeemer finds the killer outside the borders of a city of refuge. The blood redeemer then kills the murderer, and no blood guilt falls upon them. 'Goeal hadahm' literally means 'redeemer of the blood' and refers to a relative responsible for avenging a murder. 'Et' is a grammatical particle marking a definite direct object. [NUM.35.28] For he will dwell in the city of his refuge until the death of the great priest. And after the death of the great priest, the manslayer will return to the land of his possession. [§] ki be'ir miklato yeshev ad-mot ha-kohen ha-gadol ve'acharei mot ha-kohen ha-gadol yashuv ha-rotzeach el-eretz achuzato This verse discusses the laws surrounding accidental manslaughter and cities of refuge. "ki" means "for" or "because". "be'ir miklato" means "in the city of his refuge". "yeshev" means "he will dwell". "ad-mot" means "until the death of". "ha-kohen ha-gadol" means "the great priest". "ve'acharei mot" means "and after the death of". "yashuv" means "he will return". "ha-rotzeach" means "the manslayer". "el-eretz achuzato" means "to the land of his possession". [NUM.35.29] And these will be for you as statutes of justice for your generations in all your settlements. [§] vehayu eleh lakhem lechukat mishpat ledoroteichem bekhol moshevoteichem This verse outlines that certain laws will be for the people as statutes of justice for their generations in all their settlements. Let's break it down: * "vehayu" - and they will be * "eleh" - these * "lakhem" - for you (plural) * "lechukat" - as a statute of * "mishpat" - justice * "ledoroteichem" - for your generations * "bekhol" - in all * "moshevoteichem" - your settlements [NUM.35.30] All who strike a soul according to witnesses will kill the killer, and one witness will not be sufficient for a soul to die. [§] kol-makeh-nefesh lefi eidim yirtzach et-harotzeach ve’ed echad lo-ya’aneh benefesh lamut. This verse deals with the legal requirements for capital punishment. 'Kol' means 'all' or 'every'. 'Makeh nefesh' literally means 'striking a soul', meaning someone who takes a life. 'Lefi eidim' means 'according to witnesses'. 'Yirtzach' means 'will kill'. 'Et-harotzeach' means 'the killer'. 'Ve’ed echad' means 'and one witness'. 'Lo-ya’aneh' means 'will not answer' or 'will not be sufficient'. 'Benefesh lamut' means 'for a soul to die' or 'to cause death'. [NUM.35.31] You shall not take ransom for a soul of a murderer, who is wicked to die, for death he shall be put to death. [§] vlo tikhu koper lnefesh rotseach asher hu rasha lamut ki mot yumat. This verse concerns the law regarding taking ransom for a murderer. 'vlo tikhu' means 'you shall not take'. 'koper' means 'ransom'. 'lnefesh' means 'for a soul'. 'rotseach' means 'murderer'. 'asher hu' means 'who is'. 'rasha' means 'wicked'. 'lamut' means 'to die'. 'ki' means 'for'. 'mot' means 'death'. 'yumat' means 'he shall be put to death'. [NUM.35.32] And you shall not accept a ransom to allow one who has fled to a city of refuge to depart, to return and dwell in the land until the death of the priest. [§] və-lō-tiq-ḥū kō-pher lā-nūs el-ʿīr miq-lāṭō lā-šūḇ lā-še-vet bā-’āreṣ ʿaḏ-mōt hak-kōhēn. This verse concerns the laws regarding cities of refuge. 'Kopher' refers to a ransom or price paid for release. The verse states that one should not accept a ransom to allow a manslayer to leave a city of refuge and return to live in the land until the death of the priest who is currently in office. 'Nus' is an archaic term relating to flight or escape, meaning to flee to the city of refuge. 'Miqlat' means refuge or asylum. [NUM.35.33] And you shall not defile the land in which you are, for the blood is what defiles the land, and the land will not be cleansed of the blood that was shed on it except by the blood of its shedder. [§] v’lo tach’anifu et ha’aretz asher atem bah ki hadam hu yachanif et ha’aretz v’la’aretz lo y’chupar ladam asher shupach-bah ki-im b’dam shofcho This verse speaks about the defilement of the land by bloodshed. It states the land becomes defiled by the blood spilled upon it and can only be cleansed by the shedding of the blood of the one who spilled it. 'tach’anifu' is a verb meaning to defile or pollute. 'ha’aretz' means 'the land.' 'asher' means 'that' or 'which.' 'atem' means 'you.' 'bah' means 'in it.' 'hadam' means 'the blood.' 'yachanif' means 'will defile.' 'y’chupar' means 'will be atoned for' or 'cleansed.' 'shupach' means 'shed' or 'poured out.' 'shofcho' means 'one who sheds it' or 'its shedder'. [NUM.35.34] And you shall not defile the land in which you dwell, in which I dwell, for I am Yahveh, dwelling within the children of Israel. [§] v'lo t'tamei et-ha'aretz asher atem yoshvim bah asher ani shochen b'tochah ki ani Yahveh shochen b'toch b'nei Yisrael. This verse speaks about not defiling the land in which the people of Israel dwell, as Yahveh dwells within them. 'v'lo' means 'and not'. 't'tamei' means 'you shall defile'. 'et' is a grammatical marker. 'ha'aretz' means 'the land'. 'asher' means 'which' or 'that'. 'atem' means 'you'. 'yoshvim' means 'dwell'. 'bah' means 'in it'. 'shochen' means 'dwelling'. 'b'tochah' means 'within it'. 'ki' means 'for'. 'ani' means 'I'. 'Yahveh' is the divine name. 'b'nei Yisrael' means 'the children of Israel'.

NUM.36

[NUM.36.1] And the heads of the families approached, from the family of the descendants of Gilead, son of Machir, son of Manasseh, from the families of the descendants of Joseph, and they spoke before Moses and before the leaders, heads of families for the children of Israel. [§] va-yik-re-vu ra-shei ha-a-vot le-mish-pa-chat ben-nei Gil-ead ben-Ma-chir ben-Me-nas-sheh mim-mish-pa-chot ben-nei Yo-sef va-ye-dab-ru lif-nei Mo-sheh ve-lif-nei ha-ne-si-im ra-shei a-vot liv-nei Yis-ra-el. This verse describes the heads of the families approaching Moses and the leaders. It specifies which families they belong to – the descendants of Gilead, Machir, and Manasseh, who are themselves descendants of Joseph. They come to speak before Moses and the leaders on behalf of the children of Israel. [NUM.36.2] And they said, "My Lord commanded Yahveh to give the land as an inheritance by lot to the sons of Israel. And my Lord commanded by Yahveh to give the inheritance of our brother Tzelafchad to his sons." [§] vayomru et-adonai tzivah Yahveh lateet et-haaretz benachalah begoral livnei Yisrael va-adonai tzuvah bayahveh lateet et-nachalat Tzelafchad achinu livnotav. This verse comes from Numbers 27:4. 'Vayomru' means 'and they said'. 'Et-adonai' means 'my Lord'. 'Tzivah' means 'commanded'. 'Yahveh' is the proper name of God. 'Lateet' means 'to give'. 'Haaretz' means 'the land'. 'Benachalah' means 'as an inheritance'. 'Begoral' means 'by lot'. 'Livnei Yisrael' means 'to the sons of Israel'. 'Va-adonai' means 'and my Lord'. 'Tzuvah' means 'commanded'. 'Bayahveh' means 'by Yahveh'. 'Nachalat' means 'the inheritance'. 'Tzelafchad achinu' means 'of our brother Tzelafchad'. 'Livnotav' means 'to his sons'. [NUM.36.3] And they will be as one with the sons of the tribes of the sons of Israel as wives, and their inheritance will be reduced from the inheritance of our ancestors, and added to the inheritance of the tribe to which they become connected, and from the lot of our inheritance it will be diminished. [§] ve-hayu le-echad mi-benei shivtei benei yisrael le-nashim ve-nigr’ah nachalatam min-nachalat avoteinu ve-nosaf al nachalat ha-mateh asher tih’yeinah lahem u-migoral nachalateinu yigarei. This verse discusses the situation of daughters inheriting land in Israel. Specifically, it describes how if a daughter from one tribe marries into another, her inheritance from her father’s tribe is reduced, and added to the inheritance of her husband’s tribe. This alters the established inheritance patterns based on tribal lineage. The 'goral' (lot) refers to the allotted inheritance. [NUM.36.4] And if the Jubilee becomes for the children of Israel and their inheritance is added to the inheritance of the tribe to which they belong, then their inheritance will be decreased from the inheritance of the tribe of our ancestors. [§] ve-im-yi-hyeh ha-yo-vel li-vnei yis-ra-el ve-no-sfah nach-la-tan al nach-lat ha-mateh asher ti-hyeh-nah la-hem u-min-nach-lat mateh avoteinu yi-ga-rah nach-la-tan. This verse discusses the Jubilee year and its effect on land inheritance. If an Israelite family's inheritance increases during the Jubilee year beyond the portion of the tribe to which they belong, their inheritance will be reduced from the inheritance of the tribe of their ancestors. [NUM.36.5] And Moses commanded the Israelites according to the word of Yahveh, saying, "Thus are the tribes of the sons of Joseph good." [§] Va-ye-tsav Moshe et benei Yisrael al-pi Yahveh le-emor ken mateh benei Yosef dovrim. This verse describes Moses commanding the Israelites according to the word of Yahveh. Specifically, it concerns a positive statement about the tribes descended from Joseph. 'Va-ye-tsav' means 'and commanded'. 'Bnei Yisrael' means 'sons of Israel' or 'Israelites'. 'Al-pi' means 'according to the mouth of' or 'according to the word of'. 'Le-emor' means 'to say' or 'saying'. 'Mateh' means 'tribe' or 'staff'. 'Dovrim' means 'speaking' or 'are good'. [NUM.36.6] This is the word that Yahveh commanded to the daughters of Zelaphchad, saying, let what is good in their eyes be to them as wives, but to the family of the tribe of their father, they shall be as wives. [§] zeh hadavar asher tzivah yevaveh livnot tzelafchad leemor latov beeinehem tihyeinah lenashim ach lemishpachat mateh aviehem tihyeinah lenashim. This verse concerns the daughters of Zelaphchad. 'Zeh' means 'this'. 'Hadavar' means 'the word' or 'the matter'. 'Asher' means 'that' or 'which'. 'Tzivah' means 'commanded'. 'Yevaveh' is the proper name of God. 'Livnot' means 'to the daughters'. 'Tzelafchad' is a proper name. 'Leemor' means 'saying' or 'to say'. 'Latov' means 'good' or 'for good'. 'Beeinehem' means 'in their eyes' or 'according to them'. 'Tihyeinah' means 'may they be'. 'Lenashim' means 'as wives'. 'Ach' means 'but' or 'however'. 'Lemishpachat' means 'to the family'. 'Mateh' means 'tribe'. 'Aviehem' means 'their father'. [NUM.36.7] And you shall not cause an inheritance to turn aside to the children of Israel from tribe to tribe, for each man shall cling to the inheritance of the tribe of his fathers, the children of Israel. [§] v’lo-tisso nachalah liv’nei yisra’el mimatteh el-matteh ki-ish b’nachalat matteh avotav yidb’ku b’nei yisra’el. This verse concerns the inheritance of land among the people of Israel. It states that land should not be transferred between tribes, but rather each person should remain within the inheritance of their ancestral tribe. ‘V’lo-tisso’ means ‘and you shall not turn aside’ or ‘and you shall not cause to rotate’. ‘Nachalah’ means ‘inheritance’. ‘Liv’nei yisra’el’ means ‘to the children of Israel’. ‘Mimatteh el-matteh’ means ‘from tribe to tribe’. ‘Ki-ish’ means ‘for a man’ or ‘for each man’. ‘B’nachalat matteh avotav’ means ‘in the inheritance of the tribe of his fathers’. ‘Yidb’ku’ means ‘they shall cling’ or ‘they shall remain’. ‘B’nei yisra’el’ means ‘the children of Israel’. [NUM.36.8] And every daughter who inherits a possession from the tribes of the sons of Israel shall be to one from the family of the tribe of her father, so that the sons of Israel may inherit, each a possession of his fathers. [§] vekhal-bat yoreshet nachalah mimatot bnei yisrael le'echad mimishpachat mateh aviah t'hiyeh le'ishah lema'an yirshu bnei yisrael ish nachalat avotav. This verse discusses inheritance laws concerning daughters within the tribes of Israel. It states that a daughter who inherits property must marry someone within her father’s tribe to ensure that the inheritance remains within that tribe. [NUM.36.9] And you shall not turn an inheritance from tribe to tribe, for each person shall cling to the inheritance of his own tribe; the tribes of the children of Israel shall adhere to their own inheritances. [§] v’lo-tisso nachalah mimatteh l’matteh acher ki-ish b’nachalato yidb’ku mattot b’nei Yisrael This verse concerns the division of land among the tribes of Israel. It instructs that land inheritances should not be transferred between tribes. Each person should remain within the inheritance allotted to their own tribe. ‘Nachalah’ means inheritance or possession, ‘matteh’ refers to a tribe or staff (representing the lineage), and ‘yidb’ku’ means to cling or adhere to. ‘B’nei Yisrael’ means the children of Israel. [NUM.36.10] As Yahveh commanded Moses, so did the daughters of Tslaphchad. [§] ka'asher tsivah Yahveh et-Mosheh ken asu benot Tslaphchad. This verse describes the daughters of Tslaphchad doing as Yahveh commanded Moses. 'Ka'asher' means 'as'. 'Tsivah' means 'commanded'. 'Yahveh' is the proper name of God. 'Et-Mosheh' means 'to Moses'. 'Ken' means 'so' or 'thus'. 'Asu' means 'they did'. 'Benot' means 'daughters'. 'Tslaphchad' is a proper name. [NUM.36.11] And Mahlah, Tirzah, Hoglah, Milkah, and Noah were the daughters of Zelaphhad. They were to be wives to the sons of their uncle. [§] va-tee-hay-na mah-lah tir-tsah ve-hag-lah oo-mil-kah ve-no-ah be-not tsel-af-chad li-ve-nei do-day-hen le-nash-eem. This verse describes the daughters of Zelaphhad. 'Va-tee-hay-na' means 'and they were'. 'Mah-lah, tir-tsah, hag-lah, mil-kah, ve-no-ah' are the names of the daughters. 'Be-not tsel-af-chad' means 'daughters of Zelaphhad'. 'Li-ve-nei do-day-hen' means 'to the sons of their uncle'. 'Le-nash-eem' means 'as wives'. [NUM.36.12] From the families of the sons of Manasseh, son of Joseph, daughters were born, and their inheritance was upon the tribe of their father’s family. [§] mimishpechot benei-menashe ben-yosef hayu lenashim vat'hi nachalatam al-mateh mishpachat aviehen. This verse describes the inheritance of the daughters of Manasseh, son of Joseph. 'Mimishpechot' means 'from the families.' 'Benei-menashe' means 'sons of Manasseh.' 'Ben-yosef' means 'son of Joseph.' 'Hayu lenashim' literally means 'were to women,' which in this context indicates that daughters were born. 'Nachalatam' means 'their inheritance.' 'Al-mateh mishpachat aviehen' means 'upon the tribe of their father's family.' [NUM.36.13] These are the commandments and the judgments that God commanded through the hand of Moses to the children of Israel in the plains of Moab, beyond the Jordan near Jericho. [§] Elleh hammitzvot vehammishpatim asher tzivah Yahveh beyad-Mosheh el-benei Yisrael be'arbot Moav al Yarden Yericho. This verse lists the commandments and judgments that Yahveh commanded through Moses to the children of Israel. It specifies the location as the plains of Moab, beyond the Jordan near Jericho.