Bilangan 1:51

1:51 Whenever the tabernacle is to move, ¹  the Levites must take it down, and whenever the tabernacle is to be reassembled, ²  the Levites must set it up. ³  Any unauthorized person ⁴  who approaches it must be killed.

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 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ⁵  Now you will see whether my word to you will come true ⁶  or not!”

Bilangan 11:29

11:29 Moses said to him, “Are you jealous for me? ⁷  I wish that ⁸  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Bilangan 14:8

14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁹ 

Bilangan 14:13

14:13 Moses said to the Lord, “When the Egyptians hear ¹⁰  it – for you brought up this people by your power from among them –

Bilangan 15:6

15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,

Bilangan 15:8

15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord,

Bilangan 15:30

Deliberate Sin

15:30 “‘But the person ¹¹  who acts defiantly, ¹²  whether native-born or a resident foreigner, insults ¹³  the Lord. ¹⁴  That person ¹⁵  must be cut off ¹⁶  from among his people.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹⁷  and said, “O God, the God of the spirits of all people, ¹⁸  will you be angry with the whole community when only one man sins?” ¹⁹ 

Bilangan 21:8-9

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ²⁰  at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. ²¹ 

Bilangan 22:11

22:11 “Look, a nation has come out ²²  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ²³  and drive them out.” ²⁴ 

Bilangan 30:6

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ²⁵  or she uttered ²⁶  anything impulsively by which she has pledged herself,

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ²⁷  the vow she has taken, ²⁸  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Bilangan 30:12

30:12 But if her husband clearly nullifies ²⁹  them when he hears them, then whatever she says ³⁰  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Bilangan 30:14

30:14 But if her husband remains completely silent ³¹  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ³²  them in the wilderness, and you will be the reason for their destruction.” ³³ 

Bilangan 35:12

35:12 And they must stand as your towns of refuge from the avenger in order that the killer may not die until he has stood trial before the community.

[1:51]  ¹ tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”

[1:51]  ² tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.

[1:51]  ³ tn Heb “raise it up.”

[1:51]  ⁴ tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.

[11:23]  ⁵ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ⁶ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[11:29]  ⁷ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ⁸ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[14:8]  ⁹ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[14:13]  ¹⁰ tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[15:30]  ¹¹ tn Heb “soul.”

[15:30]  ¹² tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ¹³ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ¹⁴ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ¹⁵ tn Heb “soul.”

[15:30]  ¹⁶ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[16:22]  ¹⁷ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹⁸ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ¹⁹ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[21:8]  ²⁰ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[21:9]  ²¹ sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

[22:11]  ²² tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ²³ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ²⁴ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[30:6]  ²⁵ tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ²⁶ tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”

[30:8]  ²⁷ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ²⁸ tn Heb “which [she is] under it.”

[30:12]  ²⁹ 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]  ³⁰ tn Heb whatever proceeds from her lips.”

[30:14]  ³¹ tn The sentence uses the infinitive absolute to strengthen the idea.

[32:15]  ³² tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ³³ tn Heb “and you will destroy all this people.”