Bilangan 13:27

13:27 They told Moses, ¹  “We went to the land where you sent us. ²  It is indeed flowing with milk and honey, ³  and this is its fruit.

Bilangan 13:31

13:31 But the men ⁴  who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!”

Bilangan 14:8

14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁵ 

Bilangan 15:30

Deliberate Sin

15:30 “‘But the person ⁶  who acts defiantly, ⁷  whether native-born or a resident foreigner, insults ⁸  the Lord. ⁹  That person ¹⁰  must be cut off ¹¹  from among his people.

Bilangan 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ¹² 

Bilangan 18:16

18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).

Bilangan 18:31

18:31 And you may ¹³  eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.

Bilangan 19:12

19:12 He must purify himself ¹⁴  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.

Bilangan 21:16

21:16 And from there they traveled ¹⁵  to Beer; ¹⁶  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Bilangan 21:33

21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces ¹⁷  marched out against them to do battle at Edrei.

Bilangan 22:3

22:3 And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites.

Bilangan 22:12

22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ¹⁸  for they are blessed.” ¹⁹ 

Bilangan 25:15

25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader ²⁰  over the people of a clan of Midian. ²¹ 

Bilangan 35:17-18

35:17 If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer. The murderer must surely be put to death. 35:18 Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death.

Bilangan 35:21

35:21 or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him.

[13:27]  ¹ tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

[13:27]  ² tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

[13:27]  ³ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

[13:31]  ⁴ tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.

[14:8]  ⁵ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[15:30]  ⁶ tn Heb “soul.”

[15:30]  ⁷ tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ⁸ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ⁹ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ¹⁰ tn Heb “soul.”

[15:30]  ¹¹ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[16:11]  ¹² sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[18:31]  ¹³ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

[19:12]  ¹⁴ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[21:16]  ¹⁵ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ¹⁶ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[21:33]  ¹⁷ tn Heb “people.”

[22:12]  ¹⁸ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ¹⁹ tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[25:15]  ²⁰ tn Heb “head.”

[25:15]  ²¹ sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).