Bilangan 1:2

1:2 “Take a census ¹  of the entire ²  Israelite community ³  by their clans and families, ⁴  counting the name of every individual male. ⁵ 

Bilangan 3:4

3:4 Nadab and Abihu died ⁶  before the Lord ⁷  when they offered ⁸  strange ⁹  fire ¹⁰  before the Lord in the wilderness of Sinai, and they had no children. ¹¹  So Eleazar and Ithamar ministered as priests ¹²  in the presence of ¹³  Aaron their father.

Bilangan 3:25

3:25 And ¹⁴  the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting,

Bilangan 5:15

5:15 then ¹⁵  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, ¹⁶  a grain offering for remembering, ¹⁷  for bringing ¹⁸  iniquity to remembrance.

Bilangan 6:19

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ¹⁹ 

Bilangan 13:3

13:3 So Moses sent them from the wilderness of Paran at the command ²⁰  of the Lord. All of them were leaders ²¹  of the Israelites.

Bilangan 23:3

23:3 Balaam said to Balak, “Station yourself ²²  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ²³  I will tell you.” ²⁴  Then he went to a deserted height. ²⁵ 

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ²⁶  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 26:28

Manasseh

26:28 The descendants of Joseph by their families: Manasseh and Ephraim.

Bilangan 28:14

28:14 For their drink offerings, include ²⁷  half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month ²⁸  throughout the months of the year.

[1:2]  ¹ tn The construction is literally “lift up the head[s],” (שְׂאוּ אֶת־רֹאשׁ, sÿ’u ’et-ro’sh). This idiom for taking a census occurs elsewhere (Exod 30:12; Lev 5:24; Num 1:24; etc.). The idea is simply that of counting heads to arrive at the base for the standing army. This is a different event than the one recorded in Exod 30:11-16, which was taken for a different purpose altogether. The verb is plural, indicating that Moses had help in taking the census.

[1:2]  ² tc Smr lacks the Hebrew word “all” here.

[1:2]  ³ tn Heb “the congregation of Israel.”

[1:2]  ⁴ tn The tribe (מַטֶּה, matteh or שֵׁבֶט, shevet) is the main category. The family groups or clans (מִשְׁפְּחֹת, mishpÿkhot) and the households or families (בֵּית אֲבֹת, bet ’avot) were sub-divisions of the tribe.

[1:2]  ⁵ tn This clause simply has “in/with the number of the names of every male with respect to their skulls [individually].” Counting heads, or every skull, simply meant that each person was to be numbered in the census. Except for the Levites, no male was exempt from the count.

[3:4]  ⁶ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ⁷ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ⁸ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ⁹ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ¹⁰ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  sn This event is narrated in Lev 10:1-7.

[3:4]  ¹¹ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹² tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ¹³ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[3:25]  ¹⁴ tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.

[5:15]  ¹⁵ tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

[5:15]  ¹⁶ tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

[5:15]  ¹⁷ tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

[5:15]  ¹⁸ tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

[6:19]  ¹⁹ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

[13:3]  ²⁰ tn Heb “mouth.”

[13:3]  ²¹ tn Heb “heads.”

[23:3]  ²² tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ²³ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ²⁴ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ²⁵ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[26:5]  ²⁶ tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.

[28:14]  ²⁷ tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.

[28:14]  ²⁸ tn Heb “a month in its month.”