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 2:3

The Tribes on the East

2:3 “Now those who will be camping ³  on the east, toward the sunrise, ⁴  are the divisions ⁵  of the camp of Judah under their standard. The leader of the people of Judah is ⁶  Nahshon son of Amminadab.

Bilangan 2:34

2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way ⁷  they camped under their standards, and that is the way they traveled, each with his clan and family.

Bilangan 8:20

8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them.

Bilangan 9:17-18

9:17 Whenever the cloud was taken up ⁸  from the tabernacle, then after that the Israelites would begin their journey; and in whatever place ⁹  the cloud settled, there the Israelites would make camp. 9:18 At the commandment ¹⁰  of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as ¹¹  the cloud remained settled over the tabernacle they would camp.

Bilangan 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ¹²  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them.

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 16:19

16:19 When ¹⁶  Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

Bilangan 16:37

16:37 “Tell ¹⁷  Eleazar son of Aaron the priest to pick up ¹⁸  the censers out of the flame, for they are holy, and then scatter the coals of fire ¹⁹  at a distance.

Bilangan 18:6

18:6 I myself have chosen ²⁰  your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties ²¹  of the tent of meeting.

Bilangan 18:20

Duties of the Levites

18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property ²²  among them – I am your portion and your inheritance among the Israelites.

Bilangan 19:2

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ²³  the Israelites to bring ²⁴  you a red ²⁵  heifer ²⁶  without blemish, which has no defect ²⁷  and has never carried a yoke.

Bilangan 20:15

20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, ²⁸  and the Egyptians treated us and our ancestors badly. ²⁹ 

Bilangan 21:3

21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, ³⁰  and they utterly destroyed them and their cities. So the name of the place was called ³¹  Hormah.

Bilangan 21:25

21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. ³² 

Bilangan 21:35

21:35 So they defeated Og, ³³  his sons, and all his people, until there were no survivors, ³⁴  and they possessed his land.

Bilangan 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ³⁵  to me.

Bilangan 23:7

23:7 Then Balaam ³⁶  uttered ³⁷  his oracle, saying,

“Balak, the king of Moab, brought me ³⁸  from Aram,

out of the mountains of the east, saying,

‘Come, pronounce a curse on Jacob for me;

come, denounce Israel.’ ³⁹ 

Bilangan 23:23

23:23 For there is no spell against ⁴⁰  Jacob,

nor is there any divination against Israel.

At this time ⁴¹  it must be said ⁴²  of Jacob

and of Israel, ‘Look at ⁴³  what God has done!’

Bilangan 23:27

23:27 Balak said to Balaam, “Come, please; I will take you to another place. Perhaps it will please God ⁴⁴  to let you curse them for me from there.” ⁴⁵ 

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ⁴⁶ When Balaam saw that it pleased the Lord to bless Israel, ⁴⁷  he did not go as at the other times ⁴⁸  to seek for omens, ⁴⁹  but he set his face ⁵⁰  toward the wilderness.

Bilangan 24:9

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

and as a lioness, ⁵¹  who can stir him?

Blessed is the one who blesses you,

and cursed is the one who curses you!’”

Bilangan 25:6

25:6 Just then ⁵²  one of the Israelites came and brought to his brothers ⁵³  a Midianite woman in the plain view of Moses and of ⁵⁴  the whole community of the Israelites, while they ⁵⁵  were weeping at the entrance of the tent of meeting.

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 ⁵⁶  for my sake among them, so that I did not consume the Israelites in my zeal. ⁵⁷ 

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ⁵⁸  everyone who can serve in the army of Israel.” ⁵⁹ 

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 27:8

27:8 And you must tell the Israelites, ‘If a man dies ⁶⁰  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 28:2

28:2 “Command the Israelites: ⁶¹  ‘With regard to my offering, ⁶²  be sure to offer ⁶³  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁶⁴ 

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 ⁶⁵  of the holy articles ⁶⁶  and the signal trumpets.

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 ⁶⁷  of Moab, along the Jordan River ⁶⁸  across from Jericho. ⁶⁹ 

Bilangan 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

Bilangan 31:42

31:42 From the Israelites’ half-share that Moses had separated from the fighting men, ⁷⁰ 

Bilangan 32:1

The Petition of the Reubenites and Gadites

32:1 ⁷¹ Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, ⁷² 

Bilangan 32:14

32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Bilangan 36:6

36:6 This is what ⁷³  the Lord has commanded for Zelophehad’s daughters: ‘Let them marry ⁷⁴  whomever they think best, ⁷⁵  only they must marry within the family of their father’s tribe.

[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.

[2:3]  ³ tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”

[2:3]  ⁴ tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).

[2:3]  ⁵ tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”

[2:3]  ⁶ tn Or “will be.”

[2:34]  ⁷ tn The Hebrew word is כֵּן (ken, “thus, so”).

[9:17]  ⁸ tn The verb in this initial temporal clause is the Niphal infinitive construct.

[9:17]  ⁹ tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea – “which it settled there” means “where it settled.”

[9:18]  ¹⁰ tn Heb “at the mouth of” (so also in vv. 20, 23).

[9:18]  ¹¹ tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”

[10:33]  ¹² tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[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.”

[16:19]  ¹⁶ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

[16:37]  ¹⁷ tn Heb “say to.”

[16:37]  ¹⁸ 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]  ¹⁹ 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.

[18:6]  ²⁰ tn Heb “taken.”

[18:6]  ²¹ tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.

[18:20]  ²² tn The phrase “of property” is supplied as a clarification.

[19:2]  ²³ tn Heb “speak to.”

[19:2]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “wherein there is no defect.”

[20:15]  ²⁸ tn Heb “many days.”

[20:15]  ²⁹ tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”

[21:3]  ³⁰ tc Smr, Greek, and Syriac add “into his hand.”

[21:3]  ³¹ tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

[21:25]  ³² tn Heb “its daughters.”

[21:35]  ³³ tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

[21:35]  ³⁴ tn Heb “no remnant.”

[22:16]  ³⁵ tn The infinitive construct is the object of the preposition.

[23:7]  ³⁶ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:7]  ³⁷ tn Heb “took up.”

[23:7]  ³⁸ 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]  ³⁹ 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.

[23:23]  ⁴⁰ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ⁴¹ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁴² tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ⁴³ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[23:27]  ⁴⁴ tn Heb “be pleasing in the eyes of God.”

[23:27]  ⁴⁵ sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.

[24:1]  ⁴⁶ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ⁴⁷ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ⁴⁸ tn Heb “as time after time.”

[24:1]  ⁴⁹ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ⁵⁰ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[24:9]  ⁵¹ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

[25:6]  ⁵² tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ⁵³ tn Or “to his family”; or “to his clan.”

[25:6]  ⁵⁴ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ⁵⁵ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[25:11]  ⁵⁶ 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]  ⁵⁷ 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.

[26:2]  ⁵⁸ tn Heb “house of their fathers.”

[26:2]  ⁵⁹ tn Heb “everyone who goes out in the army in Israel.”

[27:8]  ⁶⁰ tn Heb “a man, if he dies.”

[28:2]  ⁶¹ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁶² 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]  ⁶³ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁶⁴ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[31:6]  ⁶⁵ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  ⁶⁶ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[31:12]  ⁶⁷ tn Or “steppes.”

[31:12]  ⁶⁸ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ⁶⁹ 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.

[31:42]  ⁷⁰ tn Heb “the men who were fighting.”

[32:1]  ⁷¹ sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.

[32:1]  ⁷² tn Heb “the place was a place of/for cattle.”

[36:6]  ⁷³ tn Heb “the word that.”

[36:6]  ⁷⁴ tn The idiom again is “let them be for wives for….”

[36:6]  ⁷⁵ tn Heb “to the one who is good in their eyes.”