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 11:12

11:12 Did I conceive this entire people? ¹  Did I give birth to ²  them, that you should say to me, ‘Carry them in your arms, as a foster father ³  bears a nursing child,’ to the land which you swore to their fathers?

Bilangan 15:24

15:24 then if anything is done unintentionally ⁴  without the knowledge of ⁵  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Bilangan 16:30

16:30 But if the Lord does something entirely new, ⁶  and the earth opens its mouth and swallows them up ⁷  along with all that they have, and they ⁸  go down alive to the grave, ⁹  then you will know that these men have despised the Lord!”

Bilangan 22:18

22:18 Balaam replied ¹⁰  to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment ¹¹  of the Lord my God ¹²  to do less or more.

Bilangan 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 22:34

22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. ¹³  So now, if it is evil in your sight, ¹⁴  I will go back home.” ¹⁵ 

Bilangan 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ¹⁶  the commandment ¹⁷  of the Lord to do either good or evil of my own will, ¹⁸  but whatever the Lord tells me I must speak’?

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 27:11

27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ¹⁹  as the Lord commanded Moses.’”

Bilangan 30:5

30:5 But if her father overrules her when he hears ²⁰  about it, then none ²¹  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ²²  her from it, because her father overruled her.

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ²³  the vow she has taken, ²⁴  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Bilangan 30:12

30:12 But if her husband clearly nullifies ²⁵  them when he hears them, then whatever she says ²⁶  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Bilangan 30:14

30:14 But if her husband remains completely silent ²⁷  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ²⁸  not ²⁹  one of the men twenty years old and upward ³⁰  who came from Egypt will see the land that I swore to give ³¹  to Abraham, Isaac, and Jacob,

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ³²  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ³³  the inhabitants of the land.

Bilangan 32:29

32:29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land, ³⁴  then you must allot them the territory of Gilead as their possession.

Bilangan 33:55

33:55 But if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living.

Bilangan 35:33

35:33 “You must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it.

[11:12]  ¹ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

[11:12]  ² tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

[11:12]  ³ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

[15:24]  ⁴ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ⁵ tn Heb “[away] from the eyes of the community.”

[16:30]  ⁶ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ⁷ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ⁸ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ⁹ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[22:18]  ¹⁰ tn Heb “answered and said.”

[22:18]  ¹¹ tn Heb “mouth.”

[22:18]  ¹² sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

[22:34]  ¹³ sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.

[22:34]  ¹⁴ sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.

[22:34]  ¹⁵ tn The verb is the cohortative from “return”: I will return [me].

[24:13]  ¹⁶ tn Heb “I am not able to go beyond.”

[24:13]  ¹⁷ tn Heb “mouth.”

[24:13]  ¹⁸ tn Heb “from my heart.”

[27:11]  ¹⁹ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.

[30:5]  ²⁰ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ²¹ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ²² tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[30:8]  ²³ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ²⁴ tn Heb “which [she is] under it.”

[30:12]  ²⁵ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ²⁶ tn Heb whatever proceeds from her lips.”

[30:14]  ²⁷ tn The sentence uses the infinitive absolute to strengthen the idea.

[32:11]  ²⁸ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ²⁹ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ³⁰ tc The LXX adds “those knowing bad and good.”

[32:11]  ³¹ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[32:17]  ³² tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ³³ tn Heb “from before.”

[32:29]  ³⁴ tn Heb “and the land is subdued before you.”