Bilangan 3:14

The Numbering of the Levites

3:14 Then the Lord spoke to Moses in the wilderness of Sinai:

Bilangan 3:20

3:20 The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans.

Bilangan 3:37

3:37 and the pillars of the courtyard all around, with their sockets, their pegs, and their ropes.

Bilangan 4:24

4:24 This is the service of the families of Gershonites, as they serve ¹  and carry it.

Bilangan 6:8

6:8 All the days of his separation he must be holy to the Lord.

Bilangan 6:22

The Priestly Benediction

6:22 ² The Lord spoke to Moses:

Bilangan 8:6

8:6 “Take the Levites from among the Israelites and purify ³  them.

Bilangan 9:4

9:4 So Moses instructed ⁴  the Israelites to observe ⁵  the Passover.

Bilangan 9:14

9:14 If a resident foreigner lives ⁶  among you and wants to keep ⁷  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ⁸  the same ⁹  statute for the resident foreigner ¹⁰  and for the one who was born in the land.’”

Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ¹¹  on your appointed festivals or ¹²  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ¹³  become ¹⁴  a memorial for you before your God: I am the Lord your God.”

Bilangan 13:1

Spies Sent Out

13:1 ¹⁵ The Lord spoke ¹⁶  to Moses:

Bilangan 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ¹⁷  Their protection ¹⁸  has turned aside from them, but the Lord is with us. Do not fear them!”

Bilangan 14:34

14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for ¹⁹  your iniquities, forty years, and you will know what it means to thwart me. ²⁰ 

Bilangan 15:1

Sacrificial Rulings

15:1 ²¹ The Lord spoke to Moses:

Bilangan 15:17

Rules for First Fruits

15:17 The Lord spoke to Moses:

Bilangan 15:37

Rules for Tassels

15:37 The Lord spoke to Moses:

Bilangan 16:4

16:4 When Moses heard it he fell down with his face to the ground. ²² 

Bilangan 17:1

The Budding of Aaron’s Staff

17:1 ²³ The Lord spoke to Moses:

Bilangan 18:25

Instructions for the Levites

18:25 The Lord spoke to Moses:

Bilangan 24:5

24:5 ‘How ²⁴  beautiful are your tents, O Jacob,

and your dwelling places, O Israel!

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ²⁵  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 26:28

Manasseh

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

Bilangan 26:53

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

Bilangan 26:60

26:60 And to Aaron were born Nadab and Abihu, Eleazar and Ithamar.

Bilangan 27:6

27:6 The Lord said to Moses:

Bilangan 27:21

27:21 And he will stand before Eleazar the priest, who ²⁶  will seek counsel ²⁷  for him before the Lord by the decision of the Urim. ²⁸  At his command ²⁹  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

Bilangan 31:1

The Midianite War

31:1 ³⁰ The Lord spoke to Moses:

Bilangan 33:47

33:47 They traveled from Almon-diblathaim and camped in the mountains of Abarim before Nebo.

Bilangan 35:26

35:26 But if the slayer at any time goes outside the boundary of the town to which he had fled,

Bilangan 35:29

35:29 So these things must be a statutory ordinance ³¹  for you throughout your generations, in all the places where you live.

[4:24]  ¹ tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.

[6:22]  ² sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.

[8:6]  ³ tn The verb טָהַר (tahar) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.

[9:4]  ⁴ tn Heb “spoke to.”

[9:4]  ⁵ tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.

[9:14]  ⁶ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

[9:14]  ⁷ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

[9:14]  ⁸ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

[9:14]  ⁹ tn Or “you must have one statute.”

[9:14]  ¹⁰ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

[10:10]  ¹¹ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ¹² tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ¹³ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ¹⁴ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[13:1]  ¹⁵ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

[13:1]  ¹⁶ tn The verse starts with the vav (ו) consecutive on the verb: “and….”

[14:9]  ¹⁷ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ¹⁸ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:34]  ¹⁹ tn Heb “you shall bear.”

[14:34]  ²⁰ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

[15:1]  ²¹ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[16:4]  ²² tn Heb “fell on his face.”

[17:1]  ²³ sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.

[24:5]  ²⁴ tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).

[26:5]  ²⁵ tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.

[27:21]  ²⁶ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ²⁷ tn Heb “ask.”

[27:21]  ²⁸ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ²⁹ tn Heb “mouth,” meaning what he will say.

[31:1]  ³⁰ sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian – a Land or a League?” VT 25 (1975): 323-37.

[35:29]  ³¹ tn Heb “a statute of judgment” (so KJV).