Bilangan 1:5

1:5 Now these are the names of the men who are to help ¹  you:

from ²  Reuben, Elizur son of Shedeur;

Bilangan 1:18

1:18 and they assembled ³  the entire community together on the first day of the second month. ⁴  Then the people recorded their ancestry ⁵  by their clans and families, and the men who were twenty years old or older were listed ⁶  by name individually,

Bilangan 2:10

The Tribes on the South

2:10 “On the south will be the divisions of the camp of Reuben under their standard. ⁷  The leader of the people of Reuben is Elizur son of Shedeur.

Bilangan 2:17-18

The Tribe in the Center

2:17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place ⁸  under his standard.

The Tribes on the West

2:18 “On the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Amihud.

Bilangan 2:25

The Tribes on the North

2:25 “On the north will be the divisions of the camp of Dan, under their standards. The leader of the people of Dan is Ahiezer son of Ammishaddai.

Bilangan 4:19

4:19 but in order that they will live ⁹  and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint ¹⁰  each man ¹¹  to his service and his responsibility.

Bilangan 4:23

4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting.

Bilangan 4:26

4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ¹²  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ¹³ 

Bilangan 5:2

5:2 “Command the Israelites to expel ¹⁴  from the camp every leper, ¹⁵  everyone who has a discharge, ¹⁶  and whoever becomes defiled by a corpse. ¹⁷ 

Bilangan 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

Bilangan 7:19

7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:25

7:25 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 7:31

7:31 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 7:37

7:37 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 7:43

7:43 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 7:49

7:49 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 7:67

7:67 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 7:73

7:73 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 7:79

7:79 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 8:26

8:26 They may assist ¹⁸  their colleagues ¹⁹  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ²⁰  the Levites regarding their duties.”

Bilangan 9:5

9:5 And they observed the Passover ²¹  on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

Bilangan 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 12:8

12:8 With him I will speak face to face, ²²  openly, ²³  and not in riddles; and he will see the form ²⁴  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Bilangan 13:2

13:2 “Send out men to investigate ²⁵  the land of Canaan, which I am giving ²⁶  to the Israelites. You are to send one man from each ancestral tribe, ²⁷  each one a leader among them.”

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ²⁸  me, and how long will they not believe ²⁹  in me, in spite of the signs that I have done among them?

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ³⁰  forgiving iniquity and transgression, ³¹  but by no means clearing ³²  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ³³ 

Bilangan 14:35

14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”

Bilangan 15:14

15:14 If a resident foreigner is living ³⁴  with you – or whoever is among you ³⁵  in future generations ³⁶  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ³⁷ 

Bilangan 15:24

15:24 then if anything is done unintentionally ³⁸  without the knowledge of ³⁹  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Bilangan 16:9

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them?

Bilangan 18:3

18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die.

Bilangan 19:2

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ⁴⁰  the Israelites to bring ⁴¹  you a red ⁴²  heifer ⁴³  without blemish, which has no defect ⁴⁴  and has never carried a yoke.

Bilangan 22:23

22:23 And the donkey saw the angel of the Lord standing in the road with ⁴⁵  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

Bilangan 23:4

23:4 Then God met Balaam, who ⁴⁶  said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.”

Bilangan 25:11

25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ⁴⁷  for my sake among them, so that I did not consume the Israelites in my zeal. ⁴⁸ 

Bilangan 26:9-10

26:9 Eliab’s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers ⁴⁹  of Korah when they rebelled against the Lord. 26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning.

Bilangan 26:59

26:59 Now the name of Amram’s wife was Jochebed, daughter of Levi, who was born ⁵⁰  to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister.

Bilangan 26:65

26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ⁵¹  You must indeed ⁵²  give them possession of an inheritance among their father’s relatives, and you must transfer ⁵³  the inheritance of their father to them.

Bilangan 28:2

28:2 “Command the Israelites: ⁵⁴  ‘With regard to my offering, ⁵⁵  be sure to offer ⁵⁶  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁵⁷ 

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ⁵⁸  not ⁵⁹  one of the men twenty years old and upward ⁶⁰  who came from Egypt will see the land that I swore to give ⁶¹  to Abraham, Isaac, and Jacob,

Bilangan 35:23

35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ⁶²  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.

[1:5]  ¹ tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.

[1:5]  ² tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).

[1:18]  ³ tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”

[1:18]  ⁴ tc The LXX adds “of the second year.”

[1:18]  ⁵ tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaldu). The cognate noun תּוֹלְדוֹת (tolÿdot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.

[1:18]  ⁶ tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”

[2:10]  ⁷ tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”

[2:17]  ⁸ tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.

[4:19]  ⁹ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

[4:19]  ¹⁰ tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

[4:19]  ¹¹ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

[4:26]  ¹² tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ¹³ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[5:2]  ¹⁴ tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).

[5:2]  ¹⁵ sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.

[5:2]  ¹⁶ sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.

[5:2]  ¹⁷ tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).

[8:26]  ¹⁸ tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

[8:26]  ¹⁹ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ²⁰ tn Heb “you shall do, make.”

[9:5]  ²¹ tc The LXX omits this first clause; it also omits “at twilight.”

[12:8]  ²² tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

[12:8]  ²³ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

[12:8]  ²⁴ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

[13:2]  ²⁵ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

[13:2]  ²⁶ tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

[13:2]  ²⁷ tn Heb “one man one man of the tribe of his fathers.”

[14:11]  ²⁸ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ²⁹ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[14:18]  ³⁰ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ³¹ tn Or “rebellion.”

[14:18]  ³² tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ³³ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[15:14]  ³⁴ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ³⁵ tn Heb “in your midst.”

[15:14]  ³⁶ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ³⁷ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:24]  ³⁸ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ³⁹ tn Heb “[away] from the eyes of the community.”

[19:2]  ⁴⁰ tn Heb “speak to.”

[19:2]  ⁴¹ tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.

[19:2]  ⁴² tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[19:2]  ⁴³ sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.

[19:2]  ⁴⁴ tn Heb “wherein there is no defect.”

[22:23]  ⁴⁵ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[23:4]  ⁴⁶ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

[25:11]  ⁴⁷ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ⁴⁸ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[26:9]  ⁴⁹ tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”

[26:59]  ⁵⁰ tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.

[27:7]  ⁵¹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁵² tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ⁵³ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[28:2]  ⁵⁴ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁵⁵ tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ⁵⁶ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁵⁷ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[32:11]  ⁵⁸ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ⁵⁹ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ⁶⁰ tc The LXX adds “those knowing bad and good.”

[32:11]  ⁶¹ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[36:2]  ⁶² tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.