Bilangan 2:34

2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way ¹  they camped under their standards, and that is the way they traveled, each with his clan and family.

Bilangan 3:45

3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord.

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 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

Bilangan 9:5

9:5 And they observed the Passover ²  on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

Bilangan 11:10-11

Moses’ Complaint to the Lord

11:10 ³ Moses heard the people weeping ⁴  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ⁵  11:11 And Moses said to the Lord, “Why have you afflicted ⁶  your servant? Why have I not found favor in your sight, that ⁷  you lay the burden of this entire people on me?

Bilangan 11:15

11:15 But if you are going to deal ⁸  with me like this, then kill me immediately. ⁹  If I have found favor in your sight then do not let me see my trouble.” ¹⁰ 

Bilangan 12:6

12:6 The Lord ¹¹  said, “Hear now my words: If there is a prophet among you, ¹²  I the Lord ¹³  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 15:26

15:26 And the whole community ¹⁴  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Bilangan 16:9

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them?

Bilangan 16:28

16:28 Then Moses said, “This is how ¹⁵  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ¹⁶ 

Bilangan 17:2

17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ¹⁷  one from every tribal leader, ¹⁸  twelve staffs; you must write each man’s name on his staff.

Bilangan 20:10

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ¹⁹  must we bring ²⁰  water out of this rock for you?”

Bilangan 20:28

20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain.

Bilangan 21:23-24

21:23 But Sihon did not permit Israel to pass through his border; he ²¹  gathered all his forces ²²  together and went out against Israel into the wilderness. When ²³  he came to Jahaz, he fought against Israel. 21:24 But the Israelites ²⁴  defeated him in battle ²⁵  and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.

Bilangan 22:23

22:23 And the donkey saw the angel of the Lord standing in the road with ²⁶  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

Bilangan 24:6

24:6 They are like ²⁷  valleys ²⁸  stretched forth,

like gardens by the river’s side,

like aloes ²⁹  that the Lord has planted,

and like cedar trees beside the waters.

Bilangan 24:14

24:14 And now, I am about to go ³⁰  back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” ³¹ 

Bilangan 25:4

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders ³²  of the people, and hang them up ³³  before the Lord in broad daylight, ³⁴  so that the fierce anger of the Lord may be turned away from Israel.”

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ³⁵  everyone who can serve in the army of Israel.” ³⁶ 

Bilangan 28:3

28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ³⁷  burnt offering.

Bilangan 31:9

31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder.

Bilangan 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

Bilangan 32:10

32:10 So the anger of the Lord was kindled that day, and he swore,

[2:34]  ¹ tn The Hebrew word is כֵּן (ken, “thus, so”).

[9:5]  ² tc The LXX omits this first clause; it also omits “at twilight.”

[11:10]  ³ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ⁴ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ⁵ tn Heb “it was evil in the eyes of Moses.”

[11:11]  ⁶ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

[11:11]  ⁷ tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

[11:15]  ⁸ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ⁹ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ¹⁰ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[12:6]  ¹¹ tn Heb “he.”

[12:6]  ¹² tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ¹³ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[15:26]  ¹⁴ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[16:28]  ¹⁵ tn Heb “in this.”

[16:28]  ¹⁶ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

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

[17:2]  ¹⁸ tn Heb “from every leader of them according to their fathers’ house.”

[20:10]  ¹⁹ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ²⁰ tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”

[21:23]  ²¹ tn Heb “Sihon.”

[21:23]  ²² tn Heb “people.”

[21:23]  ²³ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[21:24]  ²⁴ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ²⁵ tn Heb “with the edge of the sword.”

[22:23]  ²⁶ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[24:6]  ²⁷ tn Heb “as valleys they spread forth.”

[24:6]  ²⁸ tn Or “rows of palms.”

[24:6]  ²⁹ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

[24:14]  ³⁰ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

[24:14]  ³¹ tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

[25:4]  ³² 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]  ³³ 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]  ³⁴ tn Heb “in the sun.” This means in broad daylight.

[26:2]  ³⁵ tn Heb “house of their fathers.”

[26:2]  ³⁶ tn Heb “everyone who goes out in the army in Israel.”

[28:3]  ³⁷ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.