Bilangan 1:52

1:52 “The Israelites will camp according to their divisions, each man in his camp, and each man by his standard.

Bilangan 3:9

3:9 You are to assign ¹  the Levites to Aaron and his sons; they will be assigned exclusively ²  to him out of all ³  the Israelites.

Bilangan 5:22

5:22 and this water that causes the curse will go ⁴  into your stomach, and make your abdomen swell and your thigh rot.” ⁵  Then the woman must say, “Amen, amen.” ⁶ 

Bilangan 5:31

5:31 Then the man will be free from iniquity, but that woman will bear the consequences ⁷  of her iniquity.’” ⁸ 

Bilangan 6:10

6:10 On the eighth day he is to bring ⁹  two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting.

Bilangan 7:11

7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ¹⁰  for the dedication of the altar.”

Bilangan 8:2

8:2 “Speak to Aaron and tell him, ‘When you set up ¹¹  the lamps, the seven lamps are to give light ¹²  in front of the lampstand.’”

Bilangan 8:9-10

8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites. 8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; ¹³ 

Bilangan 8:13

8:13 You are to have the Levites stand before Aaron ¹⁴  and his sons, and then offer them as a wave offering to the Lord.

Bilangan 8:25

8:25 and at the age of fifty years they must retire from performing the work and may no longer work.

Bilangan 10:5-6

10:5 When you blow an alarm, ¹⁵  then the camps that are located ¹⁶  on the east side must begin to travel. ¹⁷  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. ¹⁸  An alarm must be sounded ¹⁹  for their journeys.

Bilangan 15:4

15:4 then the one who presents his offering to the Lord must bring ²⁰  a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. ²¹ 

Bilangan 15:10

15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord.

Bilangan 15:13

15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord.

Bilangan 15:20

15:20 You must offer up a cake of the first of your finely ground flour ²²  as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up.

Bilangan 15:27-28

15:27 “‘If any person ²³  sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Bilangan 15:38

15:38 “Speak to the Israelites and tell them to make ²⁴  tassels ²⁵  for themselves on the corners of their garments throughout their generations, and put a blue thread ²⁶  on the tassel of the corners.

Bilangan 17:4

17:4 You must place them ²⁷  in the tent of meeting before the ark of the covenant ²⁸  where I meet with you.

Bilangan 18:29

18:29 From all your gifts you must offer up every raised offering due ²⁹  the Lord, from all the best of it, and the holiest part of it.’ ³⁰ 

Bilangan 19:3-4

19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. ³¹  19:4 Eleazar the priest is to take ³²  some of its blood with his finger, and sprinkle some of the blood seven times ³³  directly in front of the tent of meeting.

Bilangan 19:6

19:6 And the priest must take cedar wood, hyssop, ³⁴  and scarlet wool and throw them into the midst of the fire where the heifer is burning. ³⁵ 

Bilangan 19:8

19:8 The one who burns it ³⁶  must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.

Bilangan 26:55

26:55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes.

Bilangan 28:25

28:25 On the seventh day you are to have a holy assembly, you must do no regular work.

Bilangan 31:4

31:4 You must send to the battle a thousand men from every tribe throughout all the tribes of Israel.” ³⁷ 

Bilangan 31:17

31:17 Now therefore kill every boy, ³⁸  and kill every woman who has had sexual intercourse with a man. ³⁹ 

Bilangan 31:20

31:20 You must purify each garment and everything that is made of skin, everything made of goat’s hair, and everything made of wood.” ⁴⁰ 

Bilangan 32:30

32:30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.”

Bilangan 34:7

The Northern Border of the Land

34:7 “‘And this will be your northern border: From the Great Sea you will draw a line to Mount Hor;

Bilangan 34:10

The Eastern Border of the Land

34:10 “‘For your eastern border you will draw a line from Hazar Enan to Shepham.

Bilangan 35:24

35:24 then the community must judge between the slayer and the avenger of blood according to these decisions.

Bilangan 36:9

36:9 No inheritance may pass from tribe to tribe. But every one of the tribes of the Israelites must retain its inheritance.”

[3:9]  ¹ 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]  ² 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]  ³ tn The Hebrew text simply has the preposition, “from the Israelites.”

[5:22]  ⁴ 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]  ⁵ tn Heb “fall away.”

[5:22]  ⁶ 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.

[5:31]  ⁷ sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.

[5:31]  ⁸ tn The word “iniquity” can also mean the guilt for the iniquity as well as the punishment of consequences for the iniquity. These categories of meanings grew up through figurative usage (metonymies). Here the idea is that if she is guilty then she must “bear the consequences.”

[6:10]  ⁹ tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.

[7:11]  ¹⁰ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[8:2]  ¹¹ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ¹² tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[8:10]  ¹³ sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord.

[8:13]  ¹⁴ tc The Greek text adds the Lord here: “before the Lord, before Aaron.”

[10:5]  ¹⁵ tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

[10:5]  ¹⁶ tn Heb “the camps that are camping.”

[10:5]  ¹⁷ tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

[10:6]  ¹⁸ 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]  ¹⁹ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[15:4]  ²⁰ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

[15:4]  ²¹ 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]  ²² 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).

[15:27]  ²³ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

[15:38]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[17:4]  ²⁷ tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

[17:4]  ²⁸ tn The Hebrew text simply reads “the covenant” or “the testimony.”

[18:29]  ²⁹ 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]  ³⁰ tn Or “its hallowed thing.”

[19:3]  ³¹ tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.

[19:4]  ³² tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.

[19:4]  ³³ sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.

[19:6]  ³⁴ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

[19:6]  ³⁵ sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).

[19:8]  ³⁶ sn Here the text makes clear that he had at least one assistant.

[31:4]  ³⁷ sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.

[31:17]  ³⁸ tn Heb “every male among the little ones.”

[31:17]  sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.

[31:17]  ³⁹ tn Heb “every woman who has known [a] man by lying with a man.”

[31:20]  ⁴⁰ sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord.