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 2:32

Summary

2:32 These are the Israelites, numbered according to their families. ³  All those numbered in the camps, by their divisions, are 603,550.

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 11:10

Moses’ Complaint to the Lord

11:10 ⁴ Moses heard the people weeping ⁵  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ⁶ 

Bilangan 11:22

11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?”

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ⁷  and occupy it, ⁸  for we are well able to conquer it.” ⁹ 

Bilangan 14:2

14:2 And all the Israelites murmured ¹⁰  against Moses and Aaron, and the whole congregation said to them, “If only we had died ¹¹  in the land of Egypt, or if only we had perished ¹²  in this wilderness!

Bilangan 14:10

14:10 However, the whole community threatened to stone them. ¹³  But ¹⁴  the glory ¹⁵  of the Lord appeared to all the Israelites at the tent ¹⁶  of meeting.

Bilangan 14:29

14:29 Your dead bodies ¹⁷  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.

Bilangan 14:33

14:33 and your children will wander ¹⁸  in the wilderness forty years and suffer for your unfaithfulness, ¹⁹  until your dead bodies lie finished ²⁰  in the wilderness.

Bilangan 16:26

16:26 And he said to the community, “Move away from the tents of these wicked ²¹  men, and do not touch anything they have, lest you be destroyed because ²²  of all their sins.” ²³ 

Bilangan 16:42

16:42 When the community assembled ²⁴  against Moses and Aaron, they turned toward the tent of meeting – and ²⁵  the cloud covered it, and the glory of the Lord appeared.

Bilangan 17:5

17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”

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 ²⁶  no more wrath on the Israelites.

Bilangan 18:16

18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).

Bilangan 20:15

20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, ²⁷  and the Egyptians treated us and our ancestors badly. ²⁸ 

Bilangan 21:4

Fiery Serpents

21:4 Then they traveled from Mount Hor by the road to the Red Sea, ²⁹  to go around the land of Edom, but the people ³⁰  became impatient along the way.

Bilangan 22:32

22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing ³¹  is perverse before me. ³² 

Bilangan 25:4

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders ³³  of the people, and hang them up ³⁴  before the Lord in broad daylight, ³⁵  so that the fierce anger of the Lord may be turned away from Israel.”

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 28:27

28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old,

Bilangan 28:31

28:31 You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering – they must be unblemished.

Bilangan 30:6

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ³⁶  or she uttered ³⁷  anything impulsively by which she has pledged herself,

Bilangan 36:4

36:4 And when the Jubilee of the Israelites is to take place, ³⁸  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ³⁹ 

Bilangan 36:8

36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite ⁴⁰  may retain the inheritance of his fathers.

[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.

[2:32]  ³ tn Heb “the house of their fathers.” So also in v. 34.

[11:10]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “it was evil in the eyes of Moses.”

[13:30]  ⁷ 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]  ⁸ 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]  ⁹ 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.”

[14:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “died.”

[14:10]  ¹³ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ¹⁴ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ¹⁵ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ¹⁶ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[14:29]  ¹⁷ tn Or “your corpses” (also in vv. 32, 33).

[14:33]  ¹⁸ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

[14:33]  ¹⁹ tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.

[14:33]  ²⁰ tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.

[16:26]  ²¹ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ²² tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ²³ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[16:42]  ²⁴ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ²⁵ 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!

[18:5]  ²⁶ tn The clause is a purpose clause, and the imperfect tense a final imperfect.

[20:15]  ²⁷ tn Heb “many days.”

[20:15]  ²⁸ 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.”

[21:4]  ²⁹ tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.

[21:4]  ³⁰ tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

[22:32]  ³¹ tn Heb “your way.”

[22:32]  ³² tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[25:4]  ³³ 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]  ³⁴ 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]  ³⁵ tn Heb “in the sun.” This means in broad daylight.

[30:6]  ³⁶ tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ³⁷ 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.”

[36:4]  ³⁸ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ³⁹ tn Heb “the tribe of our fathers.”

[36:8]  ⁴⁰ tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”