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 2:18

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 3:43

3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.

Bilangan 4:3

4:3 from thirty years old and upward to fifty years old, all who enter the company ⁷  to do the work in the tent of meeting.

Bilangan 4:19

4:19 but in order that they will live ⁸  and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint ⁹  each man ¹⁰  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 4:25

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting,

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 5:30

5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.

Bilangan 7:88

7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. ¹¹ 

Bilangan 8:11

8:11 and Aaron is to offer ¹²  the Levites before the Lord as a wave offering from the Israelites, that they may do the work ¹³  of the Lord.

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 11:10

Moses’ Complaint to the Lord

11:10 ¹⁴ Moses heard the people weeping ¹⁵  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ¹⁶ 

Bilangan 14:2

14:2 And all the Israelites murmured ¹⁷  against Moses and Aaron, and the whole congregation said to them, “If only we had died ¹⁸  in the land of Egypt, or if only we had perished ¹⁹  in this wilderness!

Bilangan 14:23

14:23 they will by no means ²⁰  see the land that I swore to their fathers, nor will any of them who despised me see it.

Bilangan 15:22

Rules for Unintentional Offenses

15:22 ²¹ “‘If you ²²  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –

Bilangan 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ²³ 

Bilangan 16:16

16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.

Bilangan 16:37

16:37 “Tell ²⁴  Eleazar son of Aaron the priest to pick up ²⁵  the censers out of the flame, for they are holy, and then scatter the coals of fire ²⁶  at a distance.

Bilangan 18:1-2

Responsibilities of the Priests

18:1 ²⁷ The Lord said to Aaron, “You and your sons and your tribe ²⁸  with you must bear the iniquity of the sanctuary, ²⁹  and you and your sons with you must bear the iniquity of your priesthood.

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ³⁰  with you and minister to you while ³¹  you and your sons with you are before the tent of the testimony.

Bilangan 18:5

18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be ³²  no more wrath on the Israelites.

Bilangan 21:2

21:2 So Israel made a vow ³³  to the Lord and said, “If you will indeed deliver ³⁴  this people into our ³⁵  hand, then we will utterly destroy ³⁶  their cities.”

Bilangan 21:18

21:18 The well which the princes ³⁷  dug,

which the leaders of the people opened

with their scepters and their staffs.”

And from the wilderness they traveled to Mattanah;

Bilangan 21:23

21:23 But Sihon did not permit Israel to pass through his border; he ³⁸  gathered all his forces ³⁹  together and went out against Israel into the wilderness. When ⁴⁰  he came to Jahaz, he fought against Israel.

Bilangan 21:29

21:29 Woe to you, Moab.

You are ruined, O people of Chemosh! ⁴¹ 

He has made his sons fugitives,

and his daughters the prisoners of King Sihon of the Amorites.

Bilangan 21:35

21:35 So they defeated Og, ⁴²  his sons, and all his people, until there were no survivors, ⁴³  and they possessed his land.

Bilangan 22:35

22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak ⁴⁴  the word that I will speak to you.” ⁴⁵  So Balaam went with the princes of Balak.

Bilangan 23:17

23:17 When Balaam ⁴⁶  came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

Bilangan 24:8-9

24:8 God brought them out of Egypt.

They have, as it were, the strength of a young bull;

they will devour hostile people ⁴⁷ 

and will break their bones

and will pierce them through with arrows.

24:9 They crouch and lie down like a lion,

and as a lioness, ⁴⁸  who can stir him?

Blessed is the one who blesses you,

and cursed is the one who curses you!’”

Bilangan 25:4

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders ⁴⁹  of the people, and hang them up ⁵⁰  before the Lord in broad daylight, ⁵¹  so that the fierce anger of the Lord may be turned away from Israel.”

Bilangan 26:10

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 26:12

Simeon

26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites;

Bilangan 26:26

Zebulun

26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites.

Bilangan 27:8

27:8 And you must tell the Israelites, ‘If a man dies ⁵²  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 28:11

Monthly Offerings

28:11 “‘On the first day of each month ⁵³  you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old,

Bilangan 30:12

30:12 But if her husband clearly nullifies ⁵⁴  them when he hears them, then whatever she says ⁵⁵  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Bilangan 31:6

Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge ⁵⁶  of the holy articles ⁵⁷  and the signal trumpets.

Bilangan 31:8

31:8 They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings. ⁵⁸  They also killed Balaam son of Beor with the sword. ⁵⁹ 

Bilangan 31:12

31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains ⁶⁰  of Moab, along the Jordan River ⁶¹  across from Jericho. ⁶² 

Bilangan 31:32

31:32 The spoil that remained of the plunder which the fighting men ⁶³  had gathered ⁶⁴  was 675,000 sheep,

Bilangan 32:16

The Offer of the Reubenites and Gadites

32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, ⁶⁵ 

[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.”

[4:3]  ⁷ tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”

[4:19]  ⁸ 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]  ⁹ tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

[4:19]  ¹⁰ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

[7:88]  ¹¹ sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.

[8:11]  ¹² tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.

[8:11]  ¹³ tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.

[11:10]  ¹⁴ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ¹⁵ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ¹⁶ tn Heb “it was evil in the eyes of Moses.”

[14:2]  ¹⁷ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

[14:2]  ¹⁸ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

[14:2]  ¹⁹ tn Heb “died.”

[14:23]  ²⁰ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[15:22]  ²¹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ²² tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[16:11]  ²³ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[16:37]  ²⁴ tn Heb “say to.”

[16:37]  ²⁵ tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

[16:37]  ²⁶ tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

[18:1]  ²⁷ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

[18:1]  ²⁸ tn Heb “your father’s house.”

[18:1]  ²⁹ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

[18:2]  ³⁰ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ³¹ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[18:5]  ³² tn The clause is a purpose clause, and the imperfect tense a final imperfect.

[21:2]  ³³ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ³⁴ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ³⁵ tn Heb “my.”

[21:2]  ³⁶ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[21:18]  ³⁷ sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.

[21:23]  ³⁸ tn Heb “Sihon.”

[21:23]  ³⁹ tn Heb “people.”

[21:23]  ⁴⁰ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[21:29]  ⁴¹ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

[21:35]  ⁴² tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

[21:35]  ⁴³ tn Heb “no remnant.”

[22:35]  ⁴⁴ tn The imperfect tense here can be given the nuance of permission.

[22:35]  ⁴⁵ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[23:17]  ⁴⁶ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:8]  ⁴⁷ tn Heb “they will devour nations,” their adversaries.

[24:9]  ⁴⁸ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

[25:4]  ⁴⁹ sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.

[25:4]  ⁵⁰ sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.

[25:4]  ⁵¹ tn Heb “in the sun.” This means in broad daylight.

[27:8]  ⁵² tn Heb “a man, if he dies.”

[28:11]  ⁵³ tn Heb “of your months.”

[30:12]  ⁵⁴ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ⁵⁵ tn Heb whatever proceeds from her lips.”

[31:6]  ⁵⁶ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  ⁵⁷ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[31:8]  ⁵⁸ sn Here again we see that there was no unified empire, but Midianite tribal groups.

[31:8]  ⁵⁹ sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.

[31:12]  ⁶⁰ tn Or “steppes.”

[31:12]  ⁶¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ⁶² tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.

[31:12]  map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[31:32]  ⁶³ tn Heb “people.”

[31:32]  ⁶⁴ tn Heb “had plundered.”

[32:16]  ⁶⁵ tn Heb “our little ones.”