Bilangan 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ¹  will not fall on the Israelite community. The Levites are responsible for the care ²  of the tabernacle of the testimony.”

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. ³  The leader of the people of Reuben is Elizur son of Shedeur.

Bilangan 2:17

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 ⁴  under his standard.

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 3:45

3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord.

Bilangan 5:3

5:3 You must expel both men and women; you must put them outside the camp, so that ⁵  they will not defile their camps, among which I live.”

Bilangan 9:12

9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.

Bilangan 12:6

12:6 The Lord ⁶  said, “Hear now my words: If there is a prophet among you, ⁷  I the Lord ⁸  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 12:10

12:10 When ⁹  the cloud departed from above the tent, Miriam became ¹⁰  leprous ¹¹  as snow. Then Aaron looked at ¹²  Miriam, and she was leprous!

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ¹³  and occupy it, ¹⁴  for we are well able to conquer it.” ¹⁵ 

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 16:37

16:37 “Tell ¹⁶  Eleazar son of Aaron the priest to pick up ¹⁷  the censers out of the flame, for they are holy, and then scatter the coals of fire ¹⁸  at a distance.

Bilangan 16:42

16:42 When the community assembled ¹⁹  against Moses and Aaron, they turned toward the tent of meeting – and ²⁰  the cloud covered it, and the glory of the Lord appeared.

Bilangan 17:2

17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ²¹  one from every tribal leader, ²²  twelve staffs; you must write each man’s name on his staff.

Bilangan 20:1

The Israelites Complain Again

20:1 ²³ Then the entire community of Israel ²⁴  entered the wilderness of Zin in the first month, ²⁵  and the people stayed in Kadesh. ²⁶  Miriam died and was buried there. ²⁷ 

Bilangan 22:37

22:37 Balak said to Balaam, “Did I not send again and again ²⁸  to you to summon you? Why did you not come to me? Am I not able to honor you?” ²⁹ 

Bilangan 23:7

23:7 Then Balaam ³⁰  uttered ³¹  his oracle, saying,

“Balak, the king of Moab, brought me ³²  from Aram,

out of the mountains of the east, saying,

‘Come, pronounce a curse on Jacob for me;

come, denounce Israel.’ ³³ 

Bilangan 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ³⁴  You must indeed ³⁵  give them possession of an inheritance among their father’s relatives, and you must transfer ³⁶  the inheritance of their father to them.

Bilangan 30:3

Vows Made by Single Women

30:3 “If a young ³⁷  woman who is still living ³⁸  in her father’s house makes a vow to the Lord or places herself under an obligation,

Bilangan 35:22

35:22 “But if he strikes him suddenly, without enmity, or throws anything at him unintentionally,

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ³⁹  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.

[1:53]  ¹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity.

[1:53]  ² tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[2:10]  ³ tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”

[2:17]  ⁴ tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.

[5:3]  ⁵ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

[12:6]  ⁶ tn Heb “he.”

[12:6]  ⁷ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁸ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[12:10]  ⁹ tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.

[12:10]  ¹⁰ tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.

[12:10]  ¹¹ sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).

[12:10]  ¹² tn Heb “turned to.”

[13:30]  ¹³ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ¹⁴ tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ¹⁵ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[16:37]  ¹⁶ tn Heb “say to.”

[16:37]  ¹⁷ 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]  ¹⁸ 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.

[16:42]  ¹⁹ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ²⁰ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[17:2]  ²¹ tn Heb “receive from them a rod, a rod from the house of a father.”

[17:2]  ²² tn Heb “from every leader of them according to their fathers’ house.”

[20:1]  ²³ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

[20:1]  ²⁴ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ²⁵ sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

[20:1]  ²⁶ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

[20:1]  ²⁷ sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

[22:37]  ²⁸ tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.

[22:37]  ²⁹ sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.

[23:7]  ³⁰ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:7]  ³¹ tn Heb “took up.”

[23:7]  ³² tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

[23:7]  ³³ sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

[27:7]  ³⁴ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ³⁵ 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]  ³⁶ 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.”

[30:3]  ³⁷ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ³⁸ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[36:2]  ³⁹ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.