And those to encamp … were Moses and Aaron and his sons …: As in the previous verses, the Hebrew has no past tense verbs in this verse (so also King James Version, Russian Synodal Orthodox Version, Luther). Those to encamp renders a Hebrew participle (literally “those encamping”). For the verb encamp, see 1.50.

Before the tabernacle on the east, before the tent of meeting toward the sunrise is the side of the entrance to the Tent of Meeting. This privileged location for Moses, Aaron, and his sons underlines their central position in the tribe of Levi. This location for Moses, Aaron, and his sons does not contradict 2.3, which speaks about the camp of Judah being on the east side of the Tent of Meeting. According to 2.17, the camp of the Levites was closer to the Tent than any other tribe’s camp. The camp of Judah was east of the Tent, but not as close as the camp of Moses, Aaron, and his sons. For tabernacle and tent of meeting, see 1.1, 50. These two expressions may be combined here (so Good News Translation). For on the east … toward the sunrise, see 2.3. If toward the sunrise (or an idiomatic rendering such as “toward the morning”) poses a problem in translation, this phrase may be rendered “in front” (New Jewish Publication Society’s Tanakh), “on the front side,” or even “at the side of the entrance.” However, the implication that this was the most honorable position should still be conveyed if possible. A model for all these phrases that does this is “at the honored place, that is, very close to [or, right in front of] the Tent of Meeting on its eastern side.”

Having charge of the rites within the sanctuary: The Hebrew expression rendered having charge of the rites (shamar mishmeret) is the same one translated “perform duties” in verse 7 and “attend to the duties” in verse 8 (see the comments on these verses). The Hebrew word for mishmeret can mean “guard duty” (see 1.53) or “duty/task/responsibility” (so verses 7-8). There is nothing in the Hebrew that corresponds with the idea of rites. In this context we encourage translators to render the Hebrew expression shamar mishmeret in the same way as Revised Standard Version has done in verses 7-8. This consistency is important, although neither Revised Standard Version nor Good News Translation maintains it. The consistency can convey that this expression applies to all the Levites, including Moses, Aaron and his sons, in exactly the same way. By using the same expression, the Hebrew makes no distinction in wording between the humble duties for the Levites and the higher tasks for the priests.

Within the sanctuary is literally “of the holy place.” Although the preposition within does not correspond literally with anything in the Hebrew, it helps to underline that this phrase refers to inside the Holy Place. Only Moses, Aaron, and his sons were allowed to enter there. The Hebrew word for sanctuary is miqdash, which comes from the same root as the word qodesh in verse 28. Here it probably refers to the Holy Place of the Tabernacle (so Good News Translation).

Whatever had to be done for the people Israel: Whatever had to be done renders the Hebrew term mishmeret, which has the sense of “duty” here (see the comments above). New Jewish Publication Society’s Tanakh provides a good model for this phrase, saying “as a duty on behalf of the Israelites.”

And anyone else who came near was to be put to death: The Hebrew here is exactly the same as at the end of verse 10 (see the comments there), but this time these words come from the author. The LORD is not speaking to Moses here.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

And they set out from before Hahiroth: Hahiroth is a variant of the name “Pi-hahiroth” (New Revised Standard Version; similarly Good News Bible). New Revised Standard Version and Good News Bible follow the Vulgate and the Peshitta here, which Hebrew Old Testament Text Project recommends.

And passed through the midst of the sea into the wilderness is literally “and they passed in the middle of the sea [to] the wilderness.” The text briefly focuses on the miraculous passing of the Israelites right through the sea (Exo 14.16, 22). In some languages it will be helpful to make the subject explicit for this significant event by adding “the Israelites” or “the people.” Good News Bible renders through the midst of the sea as “through the Red Sea,” but more accurate models are “through the middle of the sea” (Die Bibel im heutigen Deutsch, Buber) and “right through the sea” (De Nieuwe Bijbelvertaling). The Hebrew only has “the sea” here, not “the Red Sea,” also known as “the Reed Sea” (see 14.25). However, this sea is clearly in view here.

And they went a three days’ journey in the wilderness of Etham: The wilderness of Etham was part of or the same as the wilderness of Shur (compare Exo 15.22). Etham is the Egyptian name for the Hebrew name “Shur,” which means “wall” or “fortification.” Good News Bible harmonizes this name with the one in Exo 15.22 by saying “the desert of Shur,” but it would be better to use a footnote here for this alternative name.

And encamped at Marah: Compare Exo 15.23. Marah was neither a city nor a village, but only a place where there was water and some vegetation. The place was called Marah (which means “bitterness”), because the water there was bitter.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .