Bilangan 1:22

1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them ¹  twenty years old or older who could serve in the army were listed by name individually.

Bilangan 1:24

1:24 ² From the descendants of Gad: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:26

1:26 From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:28

1:28 From the descendants of Issachar: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:30

1:30 From the descendants of Zebulun: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:32

1:32 From the sons of Joseph:

From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:34

1:34 From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:36

1:36 From the descendants of Benjamin: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:38

1:38 From the descendants of Dan: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:40

1:40 From the descendants of Asher: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:42

1:42 From ³  the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 3:9

3:9 You are to assign ⁴  the Levites to Aaron and his sons; they will be assigned exclusively ⁵  to him out of all ⁶  the Israelites.

Bilangan 3:15

3:15 “Number the Levites by their clans ⁷  and their families; every male from a month old and upward you are to number.” ⁸ 

Bilangan 3:17

The Summary of Families

3:17 These were the sons ⁹  of Levi by their names: Gershon, Kohath, and Merari.

Bilangan 3:22

3:22 Those of them who were numbered, counting every male from a month old and upward, were 7,500.

Bilangan 3:26

3:26 the hangings of the courtyard, ¹⁰  the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. ¹¹ 

Bilangan 5:6

5:6 “Tell the Israelites, ‘When ¹²  a man or a woman commits any sin that people commit, ¹³  thereby breaking faith ¹⁴  with the Lord, and that person is found guilty, ¹⁵ 

Bilangan 5:10

5:10 Every man’s holy things ¹⁶  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 ¹⁷  into your stomach, and make your abdomen swell and your thigh rot.” ¹⁸  Then the woman must say, “Amen, amen.” ¹⁹ 

Bilangan 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ²⁰  takes a special vow, ²¹  to take a vow ²²  as a Nazirite, ²³  to separate ²⁴  himself to the Lord,

Bilangan 7:5

7:5 “Receive these gifts ²⁵  from them, that they may be ²⁶  used in doing the work ²⁷  of the tent of meeting; and you must give them to the Levites, to every man ²⁸  as his service requires.” ²⁹ 

Bilangan 7:23

7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar.

Bilangan 7:29

7:29 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon.

Bilangan 7:35

7:35 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur.

Bilangan 7:41

7:41 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai.

Bilangan 7:47

7:47 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel.

Bilangan 7:53

7:53 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud.

Bilangan 7:55

7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:59

7:59 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur.

Bilangan 7:61

7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:65

7:65 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni.

Bilangan 7:71

7:71 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai.

Bilangan 7:77

7:77 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Pagiel son of Ocran.

Bilangan 7:83

7:83 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan.

Bilangan 7:85-86

7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels.

Bilangan 9:3

9:3 In the fourteenth day of this month, at twilight, ³⁰  you are to observe it at its appointed time; you must keep ³¹  it in accordance with all its statutes and all its customs.” ³² 

Bilangan 10:2

10:2 “Make ³³  two trumpets of silver; you are to make ³⁴  them from a single hammered piece. ³⁵  You will use them ³⁶  for assembling the community and for directing the traveling of the camps.

Bilangan 12:2

12:2 They ³⁷  said, “Has the Lord only ³⁸  spoken through Moses? Has he not also spoken through us?” ³⁹  And the Lord heard it. ⁴⁰ 

Bilangan 14:27

14:27 “How long must I bear ⁴¹  with this evil congregation ⁴²  that murmurs against me? I have heard the complaints of the Israelites that they murmured against me.

Bilangan 15:4

15:4 then the one who presents his offering to the Lord must bring ⁴³  a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. ⁴⁴ 

Bilangan 15:20

15:20 You must offer up a cake of the first of your finely ground flour ⁴⁵  as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up.

Bilangan 15:38

15:38 “Speak to the Israelites and tell them to make ⁴⁶  tassels ⁴⁷  for themselves on the corners of their garments throughout their generations, and put a blue thread ⁴⁸  on the tassel of the corners.

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, ⁴⁹  as far as the Arnon.

Bilangan 22:17

22:17 For I will honor you greatly, ⁵⁰  and whatever you tell me I will do. So come, put a curse on this nation for me.’”

Bilangan 23:10

23:10 Who ⁵¹  can count ⁵²  the dust ⁵³  of Jacob,

Or number ⁵⁴  the fourth part of Israel?

Let me ⁵⁵  die the death of the upright, ⁵⁶ 

and let the end of my life ⁵⁷  be like theirs.” ⁵⁸ 

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 ⁵⁹  with eyes open: ⁶⁰ 

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 25:13

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, ⁶¹  and has made atonement ⁶²  for the Israelites.’”

Bilangan 26:4

26:4 “Number the people ⁶³  from twenty years old and upward, just as the Lord commanded Moses and the Israelites who went out from the land of Egypt.”

Bilangan 26:33

26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Bilangan 26:37

26:37 These were the families of the Ephraimites, according to those numbered of them, 32,500. ⁶⁴  These were the descendants of Joseph by their families.

Bilangan 29:27

29:27 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed,

Bilangan 31:5

31:5 So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel.

Bilangan 31:52

31:52 All the gold of the offering they offered up to the Lord from the commanders of thousands and the commanders of hundreds weighed 16,750 shekels. ⁶⁵ 

Bilangan 34:2

34:2 “Give these instructions ⁶⁶  to the Israelites, and tell them: ‘When you enter Canaan, the land that has been assigned to you as an inheritance, ⁶⁷  the land of Canaan with its borders,

Bilangan 34:19

34:19 These are the names of the men: from the tribe of Judah, Caleb son of Jephunneh;

[1:22]  ¹ tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT mss. Most modern commentators follow this.

[1:24]  ² tc The LXX has vv. 24-35 after v. 37.

[1:42]  ³ tc The verse does not have the preposition, only “the descendants of Naphtali.”

[3:9]  ⁴ tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.

[3:9]  ⁵ tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.

[3:9]  ⁶ tn The Hebrew text simply has the preposition, “from the Israelites.”

[3:15]  ⁷ tn Heb “the house of their fathers.” So also in v. 20.

[3:15]  ⁸ tn Heb “you are to/shall number them.”

[3:17]  ⁹ tn The word “sons of” does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants.

[3:26]  ¹⁰ tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).

[3:26]  ¹¹ tn Heb “for all the service of it [them].”

[5:6]  ¹² sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

[5:6]  ¹³ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ¹⁴ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

[5:6]  ¹⁵ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

[5:10]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “fall away.”

[5:22]  ¹⁹ 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.

[6:2]  ²⁰ tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.

[6:2]  ²¹ tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”

[6:2]  ²² tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.

[6:2]  ²³ tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the Lord and show signs of separation from the world. Samuel was to be a Nazirite, as the fragment of the text from Qumran confirms – “he will be a נָזִיר (nazir) forever” (1 Sam 1:22).

[6:2]  ²⁴ tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.”

[7:5]  ²⁵ tn The object is not in the Hebrew text, but has been supplied.

[7:5]  ²⁶ tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

[7:5]  ²⁷ tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

[7:5]  ²⁸ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

[7:5]  ²⁹ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

[9:3]  ³⁰ tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).

[9:3]  ³¹ tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.

[9:3]  ³² tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.

[10:2]  ³³ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ³⁴ tn The imperfect tense is again instruction or legislation.

[10:2]  ³⁵ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ³⁶ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[12:2]  ³⁷ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

[12:2]  ³⁸ tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ³⁹ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

[12:2]  sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.

[12:2]  ⁴⁰ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[14:27]  ⁴¹ tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.

[14:27]  ⁴² sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.

[15:4]  ⁴³ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

[15:4]  ⁴⁴ 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.

[15:20]  ⁴⁵ 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).

[15:38]  ⁴⁶ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

[15:38]  ⁴⁷ sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

[15:38]  ⁴⁸ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

[21:26]  ⁴⁹ 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.

[22:17]  ⁵⁰ tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

[23:10]  ⁵¹ tn The question is again rhetorical; it means no one can count them – they are innumerable.

[23:10]  ⁵² tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

[23:10]  ⁵³ sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.

[23:10]  ⁵⁴ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

[23:10]  ⁵⁵ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

[23:10]  ⁵⁶ sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.

[23:10]  ⁵⁷ tn Heb “my latter end.”

[23:10]  ⁵⁸ tn Heb “his.”

[24:4]  ⁵⁹ 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]  ⁶⁰ 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.

[25:13]  ⁶¹ 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]  ⁶² 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.

[26:4]  ⁶³ tn “Number the people” is added here to the text for a smooth reading.

[26:37]  ⁶⁴ sn This is a significant reduction from the first count of 40,500.

[31:52]  ⁶⁵ sn Or about 420 imperial pounds.

[34:2]  ⁶⁶ tn Or “command.”

[34:2]  ⁶⁷ tn Heb “this is the land that will fall to you as an inheritance.”