Bilangan 26:46

26:46 Now the name of the daughter of Asher was Serah. ¹ 

Bilangan 13:4

13:4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur;

Bilangan 13:16

13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua. ² 

Bilangan 6:27

6:27 So they will put my name ³  on the Israelites, and I will bless them.”

Bilangan 32:42

32:42 Then Nobah went and captured Kenath and its villages and called it Nobah after his own name.

Bilangan 3:17-18

The Summary of Families

3:17 These were the sons ⁴  of Levi by their names: Gershon, Kohath, and Merari.

3:18 These are the names of the sons of Gershon by their families: Libni and Shimei.

Bilangan 32:38

32:38 Nebo, Baal Meon (with a change of name), and Sibmah. They renamed ⁵  the cities they built.

Bilangan 25:15

25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader ⁶  over the people of a clan of Midian. ⁷ 

Bilangan 1:17

1:17 So Moses and Aaron took these men who had been mentioned specifically by name,

Bilangan 11:3

11:3 So he called the name of that place Taberah ⁸  because there the fire of the Lord burned among them.

Bilangan 3:2-3

3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed ⁹  priests, whom he consecrated ¹⁰  to minister as priests. ¹¹ 

Bilangan 34:19

34:19 These are the names of the men: from the tribe of Judah, Caleb son of Jephunneh;

Bilangan 17:3

17:3 You must write Aaron’s name on the staff of Levi; for one staff is for the head of every tribe. ¹² 

Bilangan 26:55

26:55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes.

Bilangan 1:5

1:5 Now these are the names of the men who are to help ¹³  you:

from ¹⁴  Reuben, Elizur son of Shedeur;

Bilangan 34:17

34:17 “These are the names of the men who are to allocate the land to you as an inheritance: ¹⁵  Eleazar the priest and Joshua son of Nun.

Bilangan 11:34

11:34 So the name of that place was called Kibroth Hattaavah, ¹⁶  because there they buried the people that craved different food. ¹⁷ 

Bilangan 25:14

25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan ¹⁸  of the Simeonites.

Bilangan 26:33

26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Bilangan 27:4

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession ¹⁹  among the relatives ²⁰  of our father.”

Bilangan 11:26

Eldad and Medad

11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, ²¹  but had not gone to the tabernacle.) So they prophesied in the camp.

Bilangan 1:24

1:24 ²² From the descendants of Gad: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:26

1:26 From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:28

1:28 From the descendants of Issachar: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:30

1:30 From the descendants of Zebulun: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:32

1:32 From the sons of Joseph:

From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:34

1:34 From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:36

1:36 From the descendants of Benjamin: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:38

1:38 From the descendants of Dan: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:40

1:40 From the descendants of Asher: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:42

1:42 From ²³  the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ²⁴  of the community, chosen from the assembly, ²⁵  famous men. ²⁶ 

Bilangan 21:3

21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, ²⁷  and they utterly destroyed them and their cities. So the name of the place was called ²⁸  Hormah.

Bilangan 1:2

1:2 “Take a census ²⁹  of the entire ³⁰  Israelite community ³¹  by their clans and families, ³²  counting the name of every individual male. ³³ 

Bilangan 3:43

3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.

Bilangan 26:59

26:59 Now the name of Amram’s wife was Jochebed, daughter of Levi, who was born ³⁴  to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister.

Bilangan 3:40

The Substitution for the Firstborn

3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take ³⁵  the number of their names.

Bilangan 1:22

1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them ³⁶  twenty years old or older who could serve in the army were listed by name individually.

Bilangan 1:18

1:18 and they assembled ³⁷  the entire community together on the first day of the second month. ³⁸  Then the people recorded their ancestry ³⁹  by their clans and families, and the men who were twenty years old or older were listed ⁴⁰  by name individually,

Bilangan 17:2

17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ⁴¹  one from every tribal leader, ⁴²  twelve staffs; you must write each man’s name on his staff.

Bilangan 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁴³ 

Bilangan 1:20

1:20 And they were as follows:

The descendants of Reuben, the firstborn son of Israel: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name individually.

Bilangan 27:1

Special Inheritance Laws

27:1 ⁴⁴ Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, ⁴⁵  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Bilangan 26:52

26:52 Then the Lord spoke to Moses:

Bilangan 32:41

32:41 Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair.

Bilangan 26:28

Manasseh

26:28 The descendants of Joseph by their families: Manasseh and Ephraim.

Bilangan 26:15

Gad

26:15 The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites;

Bilangan 26:38

Benjamin

26:38 The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites;

Bilangan 26:53

26:53 “To these the land must be divided as an inheritance according to the number of the names.

Bilangan 26:23

Issachar

26:23 The Issacharites by their families: from Tola, the family of the Tolaites; from Puah, the family of the Puites;

Bilangan 26:48

Naphtali

26:48 The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites;

Bilangan 26:44

Asher

26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites.

Bilangan 26:12

Simeon

26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites;

Bilangan 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 13:24

13:24 That place was called ⁴⁶  the Eshcol Valley, ⁴⁷  because of the cluster ⁴⁸  of grapes that the Israelites cut from there.

Bilangan 17:1

The Budding of Aaron’s Staff

17:1 ⁴⁹ The Lord spoke to Moses:

Bilangan 26:26

Zebulun

26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites.

Bilangan 3:16

3:16 So Moses numbered them according to the word ⁵⁰  of the Lord, just as he had been commanded. ⁵¹ 

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ⁵²  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 26:57

26:57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites.

Bilangan 1:49

1:49 “Only the tribe of Levi ⁵³  you must not number ⁵⁴  or count ⁵⁵  with ⁵⁶  the other Israelites.

Bilangan 3:42

3:42 So Moses numbered all the firstborn males among the Israelites, as the Lord had commanded him.

Bilangan 26:42

Dan

26:42 These are the Danites by their families: from Shuham, the family of the Shuhamites. These were the families of Dan, according to their families.

Bilangan 32:37

32:37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim,

Bilangan 34:29

34:29 These are the ones whom the Lord commanded to divide up the inheritance among the Israelites in the land of Canaan.

Bilangan 3:15

3:15 “Number the Levites by their clans ⁵⁷  and their families; every male from a month old and upward you are to number.” ⁵⁸ 

Bilangan 14:15

14:15 If you kill ⁵⁹  this entire people at once, ⁶⁰  then the nations that have heard of your fame will say,

Bilangan 20:13

20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained ⁶¹  among them.

Bilangan 22:2

22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites.

Bilangan 33:2

33:2 Moses recorded their departures ⁶²  according to their journeys, by the commandment ⁶³  of the Lord; now these are their journeys according to their departures.

Bilangan 34:16

Appointed Officials

34:16 The Lord said to Moses:

Bilangan 4:3

4:3 from thirty years old and upward to fifty years old, all who enter the company ⁶⁴  to do the work in the tent of meeting.

Bilangan 4:23

4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting.

Bilangan 4:30

4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting.

Bilangan 4:34

Summary

4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans,

Bilangan 5:21

5:21 Then the priest will put the woman under the oath of the curse ⁶⁵  and will say ⁶⁶  to the her, “The Lord make you an attested curse ⁶⁷  among your people, ⁶⁸  if the Lord makes ⁶⁹  your thigh fall away ⁷⁰  and your abdomen swell; ⁷¹ 

Bilangan 16:1

The Rebellion of Korah

16:1 ⁷² Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ⁷³  took men ⁷⁴ 

Bilangan 21:16

21:16 And from there they traveled ⁷⁵  to Beer; ⁷⁶  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Bilangan 26:64

26:64 But there was not a man among these who had been ⁷⁷  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai.

Bilangan 3:25

3:25 And ⁷⁸  the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting,

Bilangan 3:31

3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, ⁷⁹  the curtain, and all their service. ⁸⁰ 

Bilangan 5:27

5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people.

Bilangan 27:3

27:3 “Our father died in the wilderness, although ⁸¹  he was not part of ⁸²  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ⁸³  and he had no sons.

[26:46]  ¹ tn Also mentioned in 1 Chr 7:30.

[13:16]  ² sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua.

[6:27]  ³ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[3:17]  ⁴ tn The word “sons of” does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants.

[32:38]  ⁵ tn Heb “called names.”

[25:15]  ⁶ tn Heb “head.”

[25:15]  ⁷ 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).

[11:3]  ⁸ tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.

[3:3]  ⁹ tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”

[3:3]  ¹⁰ tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.

[3:3]  ¹¹ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

[17:3]  ¹² tn Heb “one rod for the head of their fathers’ house.”

[1:5]  ¹³ tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.

[1:5]  ¹⁴ tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).

[34:17]  ¹⁵ tn The verb can be translated simply as “divide,” but it has more the idea of allocate as an inheritance, the related noun being “inheritance.”

[11:34]  ¹⁶ sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.

[11:34]  ¹⁷ tn The words “different food” are implied, and are supplied in the translation for clarity.

[25:14]  ¹⁸ tn Heb “a father’s house.” So also in v. 15.

[27:4]  ¹⁹ tn That is, the possession of land, or property, among the other families of their tribe.

[27:4]  ²⁰ tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

[11:26]  ²¹ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.

[1:24]  ²² tc The LXX has vv. 24-35 after v. 37.

[1:42]  ²³ tc The verse does not have the preposition, only “the descendants of Naphtali.”

[16:2]  ²⁴ tn Heb “princes” (so KJV, ASV).

[16:2]  ²⁵ tn These men must have been counselors or judges of some kind.

[16:2]  ²⁶ tn Heb “men of name,” or “men of renown.”

[21:3]  ²⁷ tc Smr, Greek, and Syriac add “into his hand.”

[21:3]  ²⁸ tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

[1:2]  ²⁹ 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]  ³⁰ tc Smr lacks the Hebrew word “all” here.

[1:2]  ³¹ tn Heb “the congregation of Israel.”

[1:2]  ³² 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]  ³³ 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.

[26:59]  ³⁴ tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.

[3:40]  ³⁵ tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.

[1:22]  ³⁶ tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT mss. Most modern commentators follow this.

[1:18]  ³⁷ tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”

[1:18]  ³⁸ tc The LXX adds “of the second year.”

[1:18]  ³⁹ tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaldu). The cognate noun תּוֹלְדוֹת (tolÿdot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.

[1:18]  ⁴⁰ tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”

[17:2]  ⁴¹ tn Heb “receive from them a rod, a rod from the house of a father.”

[17:2]  ⁴² tn Heb “from every leader of them according to their fathers’ house.”

[4:32]  ⁴³ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[27:1]  ⁴⁴ sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

[27:1]  ⁴⁵ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[13:24]  ⁴⁶ tn The verb is rendered as a passive because there is no expressed subject.

[13:24]  ⁴⁷ tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.

[13:24]  ⁴⁸ tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.

[17:1]  ⁴⁹ sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.

[3:16]  ⁵⁰ tn Heb “at the mouth of the Lord.”

[3:16]  ⁵¹ tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.

[26:5]  ⁵² tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.

[1:49]  ⁵³ sn From the giving of the Law on the priesthood comes the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5).

[1:49]  ⁵⁴ tn The construction has literally, “only the tribe of Levi you shall not number.” The Greek text rendered the particle אַךְ (’akh) forcefully with “see to it that” or “take care that.” For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, §388-89.

[1:49]  ⁵⁵ tn Heb “lift up their head.”

[1:49]  ⁵⁶ tn Heb “in the midst of the sons of Israel.”

[3:15]  ⁵⁷ tn Heb “the house of their fathers.” So also in v. 20.

[3:15]  ⁵⁸ tn Heb “you are to/shall number them.”

[14:15]  ⁵⁹ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

[14:15]  ⁶⁰ tn Heb “as one man.”

[20:13]  ⁶¹ tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.

[33:2]  ⁶² tn Heb “their goings out.”

[33:2]  ⁶³ tn Heb “mouth.”

[4:3]  ⁶⁴ tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”

[5:21]  ⁶⁵ sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.

[5:21]  ⁶⁶ tn Heb “the priest will say.”

[5:21]  ⁶⁷ tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the Lord make you a curse and an oath among the people.” In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed.

[5:21]  ⁶⁸ sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).

[5:21]  ⁶⁹ tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the Lord…,” meaning, “if and when the Lord makes such and such to happen.”

[5:21]  ⁷⁰ tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”

[5:21]  ⁷¹ sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”

[16:1]  ⁷² sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ⁷³ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ⁷⁴ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[21:16]  ⁷⁵ 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]  ⁷⁶ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[26:64]  ⁷⁷ tn “who had been” is added to clarify the text.

[3:25]  ⁷⁸ tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.

[3:31]  ⁷⁹ tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”

[3:31]  ⁸⁰ tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[27:3]  ⁸¹ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ⁸² tn Heb “in the midst of.”

[27:3]  ⁸³ tn The word order is emphatic: “but in/on account of his own sins he died.”