Bilangan 3:39

3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word ¹  of the Lord, according to their families, every male from a month old and upward, were 22,000. ² 

Bilangan 3:41

3:41 And take ³  the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.”

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 5:30

5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.

Bilangan 9:5

9:5 And they observed the Passover ⁴  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 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 11:15

11:15 But if you are going to deal ⁵  with me like this, then kill me immediately. ⁶  If I have found favor in your sight then do not let me see my trouble.” ⁷ 

Bilangan 11:21

11:21 Moses said, “The people around me ⁸  are 600,000 on foot; ⁹  but you say, ‘I will give them meat, ¹⁰  that they may eat ¹¹  for a whole month.’

Bilangan 12:1

Miriam and Aaron Oppose Moses

12:1 ¹² Then Miriam and Aaron spoke against ¹³  Moses because of the Cushite ¹⁴  woman he had married ¹⁵  (for he had married an Ethiopian woman).

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ¹⁶  me, and how long will they not believe ¹⁷  in me, in spite of the signs that I have done among them?

Bilangan 14:16

14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹⁸  forgiving iniquity and transgression, ¹⁹  but by no means clearing ²⁰  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ²¹ 

Bilangan 14:35

14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”

Bilangan 15:14

15:14 If a resident foreigner is living ²²  with you – or whoever is among you ²³  in future generations ²⁴  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ²⁵ 

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 16:22

16:22 Then they threw themselves down with their faces to the ground ²⁶  and said, “O God, the God of the spirits of all people, ²⁷  will you be angry with the whole community when only one man sins?” ²⁸ 

Bilangan 18:6

18:6 I myself have chosen ²⁹  your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties ³⁰  of the tent of meeting.

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. ³¹ 

Bilangan 22:32

22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing ³²  is perverse before me. ³³ 

Bilangan 22:35

22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak ³⁴  the word that I will speak to you.” ³⁵  So Balaam went with the princes of Balak.

Bilangan 26:9

26:9 Eliab’s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers ³⁶  of Korah when they rebelled against the Lord.

Bilangan 26:65

26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

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 28:7

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ³⁸  You must pour out the strong drink ³⁹  as a drink offering to the Lord in the holy place.

Bilangan 28:15

28:15 And one male goat ⁴⁰  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 30:2

30:2 If a man ⁴¹  makes a vow ⁴²  to the Lord or takes an oath ⁴³  of binding obligation on himself, ⁴⁴  he must not break his word, but must do whatever he has promised. ⁴⁵ 

Bilangan 32:9

32:9 When ⁴⁶  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ⁴⁷  the land that the Lord had given ⁴⁸  them.

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ⁴⁹  them in the wilderness, and you will be the reason for their destruction.” ⁵⁰ 

Bilangan 34:13

34:13 Then Moses commanded the Israelites: “This is the land which you will inherit by lot, which the Lord has commanded to be given ⁵¹  to the nine and a half tribes,

[3:39]  ¹ tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.

[3:39]  ² tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).

[3:41]  ³ tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.

[9:5]  ⁴ tc The LXX omits this first clause; it also omits “at twilight.”

[11:15]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[11:21]  ⁸ tn Heb “the people who I am in their midst,” i.e., among whom I am.

[11:21]  ⁹ tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

[11:21]  ¹⁰ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

[11:21]  ¹¹ tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

[12:1]  ¹² sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8,” VT 26 (1976): 500-504.

[12:1]  ¹³ tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.

[12:1]  sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).

[12:1]  ¹⁴ tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.

[12:1]  ¹⁵ tn Heb “taken.”

[14:11]  ¹⁶ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ¹⁷ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[14:18]  ¹⁸ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ¹⁹ tn Or “rebellion.”

[14:18]  ²⁰ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ²¹ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[15:14]  ²² tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ²³ tn Heb “in your midst.”

[15:14]  ²⁴ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ²⁵ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[16:22]  ²⁶ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ²⁷ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ²⁸ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[18:6]  ²⁹ tn Heb “taken.”

[18:6]  ³⁰ tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.

[18:12]  ³¹ 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.

[22:32]  ³² tn Heb “your way.”

[22:32]  ³³ tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[22:35]  ³⁴ tn The imperfect tense here can be given the nuance of permission.

[22:35]  ³⁵ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[26:9]  ³⁶ tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”

[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.

[28:7]  ³⁸ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ³⁹ 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).

[28:15]  ⁴⁰ tn Heb “one kid of the goats.”

[30:2]  ⁴¹ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ⁴² tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ⁴³ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ⁴⁴ tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ⁴⁵ tn Heb “according to all that goes out of his mouth.”

[32:9]  ⁴⁶ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ⁴⁷ tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ⁴⁸ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[32:15]  ⁴⁹ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ⁵⁰ tn Heb “and you will destroy all this people.”

[34:13]  ⁵¹ tn The infinitive forms the direct object of what the Lord commanded. It actually means “to give,” but without an expressed subject may be made passive.