Bilangan 1:17

1:17 So Moses and Aaron took these men who had been mentioned specifically by name,

Bilangan 1:45

1:45 All the Israelites who were twenty years old or older, who could serve in Israel’s army, were numbered ¹  according to their families.

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 2:2

2:2 “Every one ²  of the Israelites must camp ³  under his standard with the emblems of his family; ⁴  they must camp at some distance ⁵  around the tent of meeting. ⁶ 

Bilangan 3:9

3:9 You are to assign ⁷  the Levites to Aaron and his sons; they will be assigned exclusively ⁸  to him out of all ⁹  the Israelites.

Bilangan 3:15

3:15 “Number the Levites by their clans ¹⁰  and their families; every male from a month old and upward you are to number.” ¹¹ 

Bilangan 3:32

3:32 Now the head of all the Levitical leaders ¹²  was Eleazar son of Aaron the priest. He was appointed over those who were responsible ¹³  for the sanctuary.

Bilangan 3:35

3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.

Bilangan 4:46

4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans,

Bilangan 8:10

8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; ¹⁴ 

Bilangan 10:6

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. ¹⁵  An alarm must be sounded ¹⁶  for their journeys.

Bilangan 10:17

10:17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.

Bilangan 10:21

10:21 And the Kohathites set out, carrying the articles for the sanctuary; ¹⁷  the tabernacle was to be set up ¹⁸  before they arrived. ¹⁹ 

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 18:4

18:4 They must join ²²  with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person ²³  may approach you.

Bilangan 23:10

23:10 Who ²⁴  can count ²⁵  the dust ²⁶  of Jacob,

Or number ²⁷  the fourth part of Israel?

Let me ²⁸  die the death of the upright, ²⁹ 

and let the end of my life ³⁰  be like theirs.” ³¹ 

Bilangan 25:5

25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men ³²  who were joined to Baal-peor.”

Bilangan 32:2

32:2 the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said,

Bilangan 32:39

32:39 The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it.

Bilangan 33:1

Wanderings from Egypt to Sinai

33:1 ³³ These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority ³⁴  of Moses and Aaron.

[1:45]  ¹ tn Literally the text has, “and all the numbered of the Israelites were according to their families.” The verb in the sentence is actually without a complement (see v. 46).

[2:2]  ² tn Heb “a man by his own standard.”

[2:2]  ³ tn The imperfect tense is to be taken in the nuance of instruction.

[2:2]  ⁴ tn Heb “of/for the house of their fathers.”

[2:2]  ⁵ tn The Hebrew expression מִנֶּגֶד (minneged) means “from before” or “opposite; facing” and “at some distance” or “away from the front of” (see BDB 617 s.v. נֶגֶד 2.c.a; DCH 5:603-4 s.v. 3.b).

[2:2]  ⁶ sn The Israelites were camping as a military camp, each tribe with the standards and emblems of the family. The standard was the symbol fastened to the end of a pole and carried to battle. It served to rally the tribe to the battle. The Bible nowhere describes these, although the serpent emblem of Numbers 21:8-9 may give a clue. But they probably did not have shapes of animals in view of the prohibition in the Decalogue. The standards may have been smaller for the families than the ones for the tribes. See further K. A. Kitchen, “Some Egyptian Background to the Old Testament,” TynBul 5 (1960): 11; and T. W. Mann, Divine Presence and Guidance in Israelite Tradition, 169-73.

[3:9]  ⁷ 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]  ⁸ 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]  ⁹ tn The Hebrew text simply has the preposition, “from the Israelites.”

[3:15]  ¹⁰ tn Heb “the house of their fathers.” So also in v. 20.

[3:15]  ¹¹ tn Heb “you are to/shall number them.”

[3:32]  ¹² tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).

[3:32]  ¹³ tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomÿrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.

[8:10]  ¹⁴ 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.

[10:6]  ¹⁵ 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]  ¹⁶ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

[10:21]  ¹⁷ tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.

[10:21]  ¹⁸ tn The verb is the third person plural form; without an expressed subject it is treated as a passive.

[10:21]  ¹⁹ tn Heb “against their coming.”

[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.

[18:4]  ²² tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).

[18:4]  ²³ tn The word is “stranger, alien,” but it can also mean Israelites here.

[23:10]  ²⁴ tn The question is again rhetorical; it means no one can count them – they are innumerable.

[23:10]  ²⁵ tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

[23:10]  ²⁶ sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.

[23:10]  ²⁷ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

[23:10]  ²⁸ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

[23:10]  ²⁹ sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.

[23:10]  ³⁰ tn Heb “my latter end.”

[23:10]  ³¹ tn Heb “his.”

[25:5]  ³² tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”

[33:1]  ³³ sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15), the wilderness wanderings (vv. 16-36), from Kadesh to Moab (vv. 37-49), and final orders for Canaan (vv. 50-56).

[33:1]  ³⁴ tn Heb “hand.”