Bilangan 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ¹  will not fall on the Israelite community. The Levites are responsible for the care ²  of the tabernacle of the testimony.”

Bilangan 2:10

The Tribes on the South

2:10 “On the south will be the divisions of the camp of Reuben under their standard. ³  The leader of the people of Reuben is Elizur son of Shedeur.

Bilangan 2:25

The Tribes on the North

2:25 “On the north will be the divisions of the camp of Dan, under their standards. The leader of the people of Dan is Ahiezer son of Ammishaddai.

Bilangan 3:7

3:7 They are responsible for his needs ⁴  and the needs of the whole community before the tent of meeting, by attending ⁵  to the service of the tabernacle.

Bilangan 6:5

6:5 “‘All the days of the vow ⁶  of his separation no razor may be used on his head ⁷  until the time ⁸  is fulfilled for which he separated himself to the Lord. He will be holy, ⁹  and he must let ¹⁰  the locks of hair on his head grow long.

Bilangan 8:22

8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.

Bilangan 13:33

13:33 We even saw the Nephilim ¹¹  there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves ¹²  and to them.” ¹³ 

Bilangan 15:6

15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,

Bilangan 15:19

15:19 and you eat ¹⁴  some of the food of the land, you must offer up a raised offering ¹⁵  to the Lord.

Bilangan 15:23

15:23 all that the Lord has commanded you by the authority ¹⁶  of Moses, from the day that the Lord commanded Moses and continuing through your future generations –

Bilangan 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ¹⁷  with you and minister to you while ¹⁸  you and your sons with you are before the tent of the testimony.

Bilangan 18:12

18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. ¹⁹ 

Bilangan 19:14

19:14 “‘This is the law: When a man dies ²⁰  in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days.

Bilangan 25:4

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders ²¹  of the people, and hang them up ²²  before the Lord in broad daylight, ²³  so that the fierce anger of the Lord may be turned away from Israel.”

Bilangan 28:7

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ²⁴  You must pour out the strong drink ²⁵  as a drink offering to the Lord in the holy place.

Bilangan 28:11

Monthly Offerings

28:11 “‘On the first day of each month ²⁶  you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old,

Bilangan 28:15

28:15 And one male goat ²⁷  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 28:20

28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram.

Bilangan 28:27-28

28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28:28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram,

Bilangan 29:3

29:3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram,

Bilangan 29:9

29:9 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram,

Bilangan 31:23

31:23 everything that may stand the fire, you are to pass through the fire, ²⁸  and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.

Bilangan 35:2

35:2 “Instruct the Israelites to give ²⁹  the Levites towns to live in from the inheritance the Israelites ³⁰  will possess. You must also give the Levites grazing land around the towns.

Bilangan 35:16

35:16 “But if he hits someone with an iron tool so that he dies, ³¹  he is a murderer. The murderer must surely be put to death.

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ³²  the land as an inheritance by lot to the Israelites; and my lord was commanded by the Lord to give the inheritance of our brother Zelophehad to his daughters.

[1:53]  ¹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity.

[1:53]  ² tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[2:10]  ³ tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”

[3:7]  ⁴ tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.

[3:7]  ⁵ tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”

[6:5]  ⁶ tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.

[6:5]  ⁷ sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ⁸ tn Heb “days.”

[6:5]  ⁹ tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ¹⁰ tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[13:33]  ¹¹ tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”

[13:33]  sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.

[13:33]  ¹² tn Heb “in our eyes.”

[13:33]  ¹³ tn Heb “in their eyes.”

[15:19]  ¹⁴ tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.

[15:19]  ¹⁵ tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.

[15:23]  ¹⁶ tn Heb “hand.”

[18:2]  ¹⁷ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ¹⁸ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[18:12]  ¹⁹ tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.

[19:14]  ²⁰ tn The word order gives the classification and then the condition: “a man, when he dies….”

[25:4]  ²¹ sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.

[25:4]  ²² sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.

[25:4]  ²³ tn Heb “in the sun.” This means in broad daylight.

[28:7]  ²⁴ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ²⁵ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[28:11]  ²⁶ tn Heb “of your months.”

[28:15]  ²⁷ tn Heb “one kid of the goats.”

[31:23]  ²⁸ sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.

[35:2]  ²⁹ tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”

[35:2]  ³⁰ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

[35:16]  ³¹ tn the verb is the preterite of “die.” The sentence has :“if…he strikes him and he dies.” The vav (ו) consecutive is showing the natural result of the blow.

[36:2]  ³² tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.