Bilangan 2:18

The Tribes on the West

2:18 “On the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Amihud.

Bilangan 3:41

3:41 And take ¹  the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.”

Bilangan 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

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 8:26

8:26 They may assist ²  their colleagues ³  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ⁴  the Levites regarding their duties.”

Bilangan 9:20

9:20 When ⁵  the cloud remained over the tabernacle a number of days, ⁶  they remained camped according to the Lord’s commandment, ⁷  and according to the Lord’s commandment they would journey.

Bilangan 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ⁸  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 11:11

11:11 And Moses said to the Lord, “Why have you afflicted ⁹  your servant? Why have I not found favor in your sight, that ¹⁰  you lay the burden of this entire people on me?

Bilangan 11:15

11:15 But if you are going to deal ¹¹  with me like this, then kill me immediately. ¹²  If I have found favor in your sight then do not let me see my trouble.” ¹³ 

Bilangan 11:19

11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days,

Bilangan 11:23-24

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ¹⁴  Now you will see whether my word to you will come true ¹⁵  or not!”

11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle.

Bilangan 13:29

13:29 The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks ¹⁶  of the Jordan.” ¹⁷ 

Bilangan 14:2-3

14:2 And all the Israelites murmured ¹⁸  against Moses and Aaron, and the whole congregation said to them, “If only we had died ¹⁹  in the land of Egypt, or if only we had perished ²⁰  in this wilderness! 14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?”

Bilangan 14:33

14:33 and your children will wander ²¹  in the wilderness forty years and suffer for your unfaithfulness, ²²  until your dead bodies lie finished ²³  in the wilderness.

Bilangan 16:1

The Rebellion of Korah

16:1 ²⁴ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ²⁵  took men ²⁶ 

Bilangan 16:9

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them?

Bilangan 16:15-16

16:15 Moses was very angry, and he said to the Lord, “Have no respect ²⁷  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.

Bilangan 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ²⁸  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ²⁹  and has brought us up out of Egypt. Now ³⁰  we are here in Kadesh, a town on the edge of your country. ³¹ 

Bilangan 21:2

21:2 So Israel made a vow ³²  to the Lord and said, “If you will indeed deliver ³³  this people into our ³⁴  hand, then we will utterly destroy ³⁵  their cities.”

Bilangan 21:4

Fiery Serpents

21:4 Then they traveled from Mount Hor by the road to the Red Sea, ³⁶  to go around the land of Edom, but the people ³⁷  became impatient along the way.

Bilangan 21:29

21:29 Woe to you, Moab.

You are ruined, O people of Chemosh! ³⁸ 

He has made his sons fugitives,

and his daughters the prisoners of King Sihon of the Amorites.

Bilangan 21:33

21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces ³⁹  marched out against them to do battle at Edrei.

Bilangan 22:7

22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported ⁴⁰  to him the words of Balak.

Bilangan 22:23

22:23 And the donkey saw the angel of the Lord standing in the road with ⁴¹  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

Bilangan 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ⁴² 

Bilangan 22:33

22:33 The donkey saw me and turned from me these three times. If ⁴³  she had not turned from me, I would have killed you but saved her alive.”

Bilangan 25:8

25:8 and went after the Israelite man into the tent ⁴⁴  and thrust through the Israelite man and into the woman’s abdomen. ⁴⁵  So the plague was stopped from the Israelites. ⁴⁶ 

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 ⁴⁷  for my sake among them, so that I did not consume the Israelites in my zeal. ⁴⁸ 

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 26:12

Simeon

26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites;

Bilangan 26:15

Gad

26:15 The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites;

Bilangan 26:26

Zebulun

26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites.

Bilangan 26:38

Benjamin

26:38 The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites;

Bilangan 26:44

Asher

26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites.

Bilangan 26:58

26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram.

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ⁴⁹  of hundreds and brought it into the tent of meeting as a memorial ⁵⁰  for the Israelites before the Lord.

Bilangan 32:19

32:19 For we will not accept any inheritance on the other side of the Jordan River ⁵¹  and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

Bilangan 32:32

32:32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.” ⁵² 

Bilangan 34:3

34:3 your southern border ⁵³  will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea,

[3:41]  ¹ tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.

[8:26]  ² tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

[8:26]  ³ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ⁴ tn Heb “you shall do, make.”

[9:20]  ⁵ tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”

[9:20]  ⁶ tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.

[9:20]  ⁷ tn Heb “mouth of the Lord.”

[10:33]  ⁸ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[11:11]  ⁹ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

[11:11]  ¹⁰ tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

[11:15]  ¹¹ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ¹² tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ¹³ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[11:23]  ¹⁴ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ¹⁵ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[13:29]  ¹⁶ tn Heb “by the side [hand] of.”

[13:29]  ¹⁷ sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.

[14:2]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “died.”

[14:33]  ²¹ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

[14:33]  ²² 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]  ²³ 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.

[16:1]  ²⁴ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ²⁵ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ²⁶ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[16:15]  ²⁷ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[16:27]  ²⁸ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[20:16]  ²⁹ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ³⁰ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ³¹ tn Heb “your border.”

[21:2]  ³² tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ³³ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ³⁴ tn Heb “my.”

[21:2]  ³⁵ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[21:4]  ³⁶ 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]  ³⁷ tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

[21:29]  ³⁸ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

[21:33]  ³⁹ tn Heb “people.”

[22:7]  ⁴⁰ tn Heb “spoke.”

[22:23]  ⁴¹ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[22:31]  ⁴² tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[22:33]  ⁴³ tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).

[25:8]  ⁴⁴ tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).

[25:8]  ⁴⁵ tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.

[25:8]  ⁴⁶ sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.

[25:11]  ⁴⁷ 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]  ⁴⁸ 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.

[31:54]  ⁴⁹ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ⁵⁰ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[32:19]  ⁵¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[32:32]  ⁵² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[34:3]  ⁵³ tn The expression refers to the corner or extremity of the Negev, the South.