Bilangan 9:14

9:14 If a resident foreigner lives ¹  among you and wants to keep ²  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ³  the same ⁴  statute for the resident foreigner ⁵  and for the one who was born in the land.’”

Bilangan 11:31

Provision of Quail

11:31 Now a wind ⁶  went out ⁷  from the Lord and brought quail ⁸  from the sea, and let them fall ⁹  near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet ¹⁰  high on the surface of the ground.

Bilangan 13:19

13:19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities,

Bilangan 13:26

The Spies’ Reports

13:26 They came back ¹¹  to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. ¹²  They reported ¹³  to the whole community and showed the fruit of the land.

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. ¹⁴  Their protection ¹⁵  has turned aside from them, but the Lord is with us. Do not fear them!”

Bilangan 14:14

14:14 then they will tell it to the inhabitants ¹⁶  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ¹⁷  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.

Bilangan 14:30

14:30 You will by no means enter into the land where ¹⁸  I swore ¹⁹  to settle ²⁰  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

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 ²¹  your iniquities, forty years, and you will know what it means to thwart me. ²² 

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ²³  to show me as holy ²⁴  before ²⁵  the Israelites, therefore you will not bring this community into the land I have given them.” ²⁶ 

Bilangan 20:24

20:24 “Aaron will be gathered to his ancestors, ²⁷  for he will not enter into the land I have given to the Israelites because both of you ²⁸  rebelled against my word ²⁹  at the waters of Meribah.

Bilangan 22:5-6

22:5 And he sent messengers to Balaam ³⁰  son of Beor at Pethor, which is by the Euphrates River ³¹  in the land of Amaw, ³²  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ³³  of the earth, and they are settling next to me. 22:6 So ³⁴  now, please come and curse this nation ³⁵  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ³⁶  and drive them out of the land. For I know that whoever you bless is blessed, ³⁷  and whoever you curse is cursed.”

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ³⁸  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 ³⁹  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, ⁴⁰  then you must allot them the territory of Gilead as their possession.

Bilangan 33:52

33:52 you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images, ⁴¹  and demolish their high places.

Bilangan 33:54

33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral ⁴²  tribes.

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 ⁴³  to the nine and a half tribes,

Bilangan 35:34

35:34 Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.”

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ⁴⁴  the land as an inheritance by lot to the Israelites; and my lord was commanded by the Lord to give the inheritance of our brother Zelophehad to his daughters.

[9:14]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Or “you must have one statute.”

[9:14]  ⁵ 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….”

[11:31]  ⁶ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

[11:31]  ⁷ tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

[11:31]  ⁸ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

[11:31]  ⁹ tn Or “left them fluttering.”

[11:31]  ¹⁰ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

[13:26]  ¹¹ tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.

[13:26]  ¹² sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.

[13:26]  ¹³ tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).

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

[14:9]  ¹⁵ 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.

[14:14]  ¹⁶ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ¹⁷ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[14:30]  ¹⁸ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹⁹ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ²⁰ tn Heb “to cause you to dwell; to cause you to settle.”

[14:34]  ²¹ tn Heb “you shall bear.”

[14:34]  ²² 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.

[20:12]  ²³ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ²⁴ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ²⁵ tn Heb “in the eyes of.”

[20:12]  ²⁶ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[20:24]  ²⁷ sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.

[20:24]  ²⁸ tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.

[20:24]  ²⁹ tn Heb “mouth.”

[22:5]  ³⁰ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ³¹ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ³² tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ³³ tn Heb “eye.” So also in v. 11.

[22:6]  ³⁴ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ³⁵ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ³⁶ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ³⁷ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[32:17]  ³⁸ 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]  ³⁹ tn Heb “from before.”

[32:29]  ⁴⁰ tn Heb “and the land is subdued before you.”

[33:52]  ⁴¹ tn The Hebrew text repeats the verb “you will destroy.”

[33:54]  ⁴² tn Heb “of your fathers.”

[34:13]  ⁴³ 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.

[36:2]  ⁴⁴ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.