Bilangan 1:17

1:17 So Moses and Aaron took these men who had been mentioned specifically by name,

Bilangan 1:47

The Exemption of the Levites

1:47 But ¹  the Levites, according to the tribe of their fathers, ²  were not numbered ³  among them.

Bilangan 3:28

3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care ⁴  of the sanctuary.

Bilangan 3:35

3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.

Bilangan 4:33

4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”

Bilangan 5:9-10

5:9 Every offering ⁵  of all the Israelites’ holy things that they bring to the priest will be his. 5:10 Every man’s holy things ⁶  will be his; whatever any man gives the priest will be his.’”

Bilangan 5:22

5:22 and this water that causes the curse will go ⁷  into your stomach, and make your abdomen swell and your thigh rot.” ⁸  Then the woman must say, “Amen, amen.” ⁹ 

Bilangan 5:29

5:29 “‘This is the law for cases of jealousy, ¹⁰  when a wife, while under her husband’s authority, goes astray and defiles herself,

Bilangan 6:10

6:10 On the eighth day he is to bring ¹¹  two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting.

Bilangan 6:27

6:27 So they will put my name ¹²  on the Israelites, and I will bless them.”

Bilangan 10:17

10:17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.

Bilangan 10:21

10:21 And the Kohathites set out, carrying the articles for the sanctuary; ¹³  the tabernacle was to be set up ¹⁴  before they arrived. ¹⁵ 

Bilangan 14:15

14:15 If you kill ¹⁶  this entire people at once, ¹⁷  then the nations that have heard of your fame will say,

Bilangan 15:20

15:20 You must offer up a cake of the first of your finely ground flour ¹⁸  as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up.

Bilangan 15:40

15:40 Thus ¹⁹  you will remember and obey all my commandments and be holy to your God.

Bilangan 16:6

16:6 Do this, Korah, you and all your company: ²⁰  Take censers,

Bilangan 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ²¹  the priesthood also?

Bilangan 16:45

16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. ²² 

Bilangan 17:4

17:4 You must place them ²³  in the tent of meeting before the ark of the covenant ²⁴  where I meet with you.

Bilangan 18:27

18:27 And your raised offering will be credited ²⁵  to you as though it were grain from the threshing floor or as new wine ²⁶  from the winepress.

Bilangan 18:31

18:31 And you may ²⁷  eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.

Bilangan 19:4

19:4 Eleazar the priest is to take ²⁸  some of its blood with his finger, and sprinkle some of the blood seven times ²⁹  directly in front of the tent of meeting.

Bilangan 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ³⁰  and has made atonement ³¹  for the Israelites.’”

Bilangan 27:2

27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

[1:47]  ¹ tn The vav (ו) on this word indicates a disjunction with the previous sequence of reports. It may be taken as a contrastive clause, translated “but” or “however.”

[1:47]  ² tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers – individual families of Levites.

[1:47]  ³ tc The form in the text is הָתְפָּקְדוּ (hotpaqÿdu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10).

[3:28]  ⁴ tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work.

[5:9]  ⁵ tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).

[5:10]  ⁶ 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.

[5:22]  ⁷ tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.

[5:22]  ⁸ tn Heb “fall away.”

[5:22]  ⁹ tn The word “amen” carries the idea of “so be it,” or “truly.” The woman who submits to this test is willing to have the test demonstrate the examination of God.

[5:29]  ¹⁰ tn Heb “law of jealousies.”

[6:10]  ¹¹ tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.

[6:27]  ¹² tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[10:21]  ¹³ tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.

[10:21]  ¹⁴ tn The verb is the third person plural form; without an expressed subject it is treated as a passive.

[10:21]  ¹⁵ tn Heb “against their coming.”

[14:15]  ¹⁶ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

[14:15]  ¹⁷ tn Heb “as one man.”

[15:20]  ¹⁸ tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).

[15:40]  ¹⁹ tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.

[16:6]  ²⁰ tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.

[16:10]  ²¹ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

[16:10]  sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

[16:45]  ²² tn Heb “they fell on their faces.”

[17:4]  ²³ tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

[17:4]  ²⁴ tn The Hebrew text simply reads “the covenant” or “the testimony.”

[18:27]  ²⁵ tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.

[18:27]  ²⁶ tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.

[18:31]  ²⁷ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

[19:4]  ²⁸ tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.

[19:4]  ²⁹ sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.

[25:13]  ³⁰ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ³¹ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.