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 2:2

2:2 “Every one ²  of the Israelites must camp ³  under his standard with the emblems of his family; ⁴  they must camp at some distance ⁵  around the tent of meeting. ⁶ 

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 4:35

4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting;

Bilangan 4:39

4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting –

Bilangan 4:43

4:43 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting –

Bilangan 4:47

4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying ⁹  relating to the tent of meeting –

Bilangan 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ¹⁰  takes a special vow, ¹¹  to take a vow ¹²  as a Nazirite, ¹³  to separate ¹⁴  himself to the Lord,

Bilangan 7:86

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 10:6

10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. ¹⁵  An alarm must be sounded ¹⁶  for their journeys.

Bilangan 10:36

10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” ¹⁷ 

Bilangan 15:4

15:4 then the one who presents his offering to the Lord must bring ¹⁸  a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. ¹⁹ 

Bilangan 15:38

15:38 “Speak to the Israelites and tell them to make ²⁰  tassels ²¹  for themselves on the corners of their garments throughout their generations, and put a blue thread ²²  on the tassel of the corners.

Bilangan 18:29

18:29 From all your gifts you must offer up every raised offering due ²³  the Lord, from all the best of it, and the holiest part of it.’ ²⁴ 

Bilangan 18:31

18:31 And you may ²⁵  eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.

Bilangan 29:16

29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:19

29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.

Bilangan 29:21-22

29:21 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:25

29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:28

29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:31

29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:34

29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:38

29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 32:27

32:27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.”

Bilangan 33:2

33:2 Moses recorded their departures ²⁶  according to their journeys, by the commandment ²⁷  of the Lord; now these are their journeys according to their departures.

Bilangan 34:16

Appointed Officials

34:16 The Lord said to Moses:

[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.

[2:2]  ² tn Heb “a man by his own standard.”

[2:2]  ³ tn The imperfect tense is to be taken in the nuance of instruction.

[2:2]  ⁴ tn Heb “of/for the house of their fathers.”

[2:2]  ⁵ tn The Hebrew expression מִנֶּגֶד (minneged) means “from before” or “opposite; facing” and “at some distance” or “away from the front of” (see BDB 617 s.v. נֶגֶד 2.c.a; DCH 5:603-4 s.v. 3.b).

[2:2]  ⁶ sn The Israelites were camping as a military camp, each tribe with the standards and emblems of the family. The standard was the symbol fastened to the end of a pole and carried to battle. It served to rally the tribe to the battle. The Bible nowhere describes these, although the serpent emblem of Numbers 21:8-9 may give a clue. But they probably did not have shapes of animals in view of the prohibition in the Decalogue. The standards may have been smaller for the families than the ones for the tribes. See further K. A. Kitchen, “Some Egyptian Background to the Old Testament,” TynBul 5 (1960): 11; and T. W. Mann, Divine Presence and Guidance in Israelite Tradition, 169-73.

[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.”

[4:47]  ⁹ tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.

[6:2]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.”

[10:6]  ¹⁵ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

[10:6]  ¹⁶ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[10:36]  ¹⁷ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

[15:4]  ¹⁸ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

[15:4]  ¹⁹ 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.

[15:38]  ²⁰ 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]  ²¹ 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]  ²² 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.

[18:29]  ²³ tn The construction is “every raised offering of the Lord”; the genitive here is probably to be taken as a genitive of worth – the offering that is due the Lord.

[18:29]  ²⁴ tn Or “its hallowed thing.”

[18:31]  ²⁵ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

[33:2]  ²⁶ tn Heb “their goings out.”

[33:2]  ²⁷ tn Heb “mouth.”