Bilangan 1:2
Konteks1:2 “Take a census 1 of the entire 2 Israelite community 3 by their clans and families, 4 counting the name of every individual male. 5
Bilangan 7:3
Konteks7:3 They brought 6 their offering before the Lord, six covered carts 7 and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.
Bilangan 11:1
Konteks11:1 8 When the people complained, 9 it displeased 10 the Lord. When the Lord heard 11 it, his anger burned, 12 and so 13 the fire of the Lord 14 burned among them and consumed some of the outer parts of the camp.
Bilangan 20:8
Konteks20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak 15 to the rock before their eyes. It will pour forth 16 its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”
[1:2] 1 tn The construction is literally “lift up the head[s],” (שְׂאוּ אֶת־רֹאשׁ, sÿ’u ’et-ro’sh). This idiom for taking a census occurs elsewhere (Exod 30:12; Lev 5:24; Num 1:24; etc.). The idea is simply that of counting heads to arrive at the base for the standing army. This is a different event than the one recorded in Exod 30:11-16, which was taken for a different purpose altogether. The verb is plural, indicating that Moses had help in taking the census.
[1:2] 2 tc Smr lacks the Hebrew word “all” here.
[1:2] 3 tn Heb “the congregation of Israel.”
[1:2] 4 tn The tribe (מַטֶּה, matteh or שֵׁבֶט, shevet) is the main category. The family groups or clans (מִשְׁפְּחֹת, mishpÿkhot) and the households or families (בֵּית אֲבֹת, bet ’avot) were sub-divisions of the tribe.
[1:2] 5 tn This clause simply has “in/with the number of the names of every male with respect to their skulls [individually].” Counting heads, or every skull, simply meant that each person was to be numbered in the census. Except for the Levites, no male was exempt from the count.
[7:3] 6 tn Heb “and they brought.”
[7:3] 7 sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.
[11:1] 8 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 9 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 10 tn Heb “it was evil in the ears of the
[11:1] 11 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 12 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 13 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 14 sn The “fire of the
[20:8] 15 tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.
[20:8] 16 tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”