Bilangan 5:10

5:10 Every man’s holy things ¹  will be his; whatever any man gives the priest will be his.’”

Bilangan 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ²  on their shoulders, was their responsibility. ³ 

Bilangan 8:24

8:24 “This is what pertains to the Levites: ⁴  At the age of twenty-five years ⁵  and upward one may begin to join the company ⁶  in the work of the tent of meeting,

Bilangan 10:14

10:14 The standard ⁷  of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.

Bilangan 12:11

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, ⁸  please do not hold this sin against us, in which we have acted foolishly and have sinned!

Bilangan 15:4

15:4 then the one who presents his offering to the Lord must bring ⁹  a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. ¹⁰ 

Bilangan 19:3

19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. ¹¹ 

Bilangan 19:22

19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”

Bilangan 21:26

21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, ¹²  as far as the Arnon.

Bilangan 22:2

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

Bilangan 22:12

22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ¹³  for they are blessed.” ¹⁴ 

Bilangan 24:4

24:4 the oracle of the one who hears the words of God,

who sees a vision from the Almighty,

although falling flat on the ground ¹⁵  with eyes open: ¹⁶ 

Bilangan 24:16

24:16 the oracle of the one who hears the words of God,

and who knows the knowledge of the Most High,

who sees a vision from the Almighty,

although falling flat on the ground with eyes open:

Bilangan 25:12

25:12 Therefore, announce: ¹⁷  ‘I am going to give ¹⁸  to him my covenant of peace. ¹⁹ 

Bilangan 32:30

32:30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.”

Bilangan 35:4

35:4 The grazing lands around the towns that you will give to the Levites must extend to a distance of 500 yards ²⁰  from the town wall.

[5:10]  ¹ sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

[7:9]  ² tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ³ tn Heb “upon them,” meaning “their duty.”

[8:24]  ⁴ tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.

[8:24]  ⁵ tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.

[8:24]  ⁶ tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.

[10:14]  ⁷ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

[12:11]  ⁸ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

[15:4]  ⁹ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

[15:4]  ¹⁰ sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.

[19:3]  ¹¹ tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.

[21:26]  ¹² sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.

[22:12]  ¹³ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ¹⁴ tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[24:4]  ¹⁵ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

[24:4]  ¹⁶ tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.

[25:12]  ¹⁷ tn Heb “say.”

[25:12]  ¹⁸ tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”

[25:12]  ¹⁹ tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.

[35:4]  ²⁰ tn Heb “one thousand cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length, so this would be a distance of 1,500 feet or 500 yards (675 meters).