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 4:16

4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has ¹  the appointed responsibility over all the tabernacle with ²  all that is in it, over the sanctuary and over all its furnishings.” ³ 

Bilangan 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁴ 

Bilangan 8:16

8:16 For they are entirely given ⁵  to me from among the Israelites. I have taken them for myself instead of ⁶  all who open the womb, the firstborn sons of all the Israelites.

Bilangan 8:26

8:26 They may assist ⁷  their colleagues ⁸  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ⁹  the Levites regarding their duties.”

Bilangan 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 11:13

11:13 From where shall I get ¹⁰  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ¹¹ 

Bilangan 11:15

11:15 But if you are going to deal ¹²  with me like this, then kill me immediately. ¹³  If I have found favor in your sight then do not let me see my trouble.” ¹⁴ 

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ¹⁵  and occupy it, ¹⁶  for we are well able to conquer it.” ¹⁷ 

Bilangan 14:28

14:28 Say to them, ‘As I live, ¹⁸  says ¹⁹  the Lord, I will surely do to you just what you have spoken in my hearing. ²⁰ 

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ²¹  and said, “O God, the God of the spirits of all people, ²²  will you be angry with the whole community when only one man sins?” ²³ 

Bilangan 16:37

16:37 “Tell ²⁴  Eleazar son of Aaron the priest to pick up ²⁵  the censers out of the flame, for they are holy, and then scatter the coals of fire ²⁶  at a distance.

Bilangan 22:8

22:8 He replied to them, “Stay ²⁷  here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam.

Bilangan 28:13

28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord.

Bilangan 29:17

29:17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish,

Bilangan 29:20

29:20 “‘On the third day you must offer ²⁸  eleven bulls, two rams, fourteen lambs one year old, all without blemish,

Bilangan 29:23

29:23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 29:26

29:26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 29:29

29:29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 29:32

29:32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 30:3

Vows Made by Single Women

30:3 “If a young ²⁹  woman who is still living ³⁰  in her father’s house makes a vow to the Lord or places herself under an obligation,

Bilangan 30:11

30:11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.

Bilangan 30:14

30:14 But if her husband remains completely silent ³¹  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 32:5

32:5 So they said, “If we have found favor in your sight, ³²  let this land be given to your servants for our inheritance. Do not have us cross ³³  the Jordan River.” ³⁴ 

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ³⁵  them in the wilderness, and you will be the reason for their destruction.” ³⁶ 

[4:16]  ¹ tn This is supplied to the line to clarify “appointed.”

[4:16]  ² tn Heb “and.”

[4:16]  ³ sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.

[4:32]  ⁴ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[8:16]  ⁵ tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”

[8:16]  ⁶ tn Or “as substitutes” for all the firstborn of the Israelites.

[8:26]  ⁷ 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]  ⁸ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ⁹ tn Heb “you shall do, make.”

[11:13]  ¹⁰ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ¹¹ tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[11:15]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[13:30]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.”

[14:28]  ¹⁸ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ¹⁹ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ²⁰ tn Heb “in my ears.”

[14:28]  sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

[16:22]  ²¹ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ²² tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ²³ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[16:37]  ²⁴ tn Heb “say to.”

[16:37]  ²⁵ 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]  ²⁶ 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.

[22:8]  ²⁷ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.

[29:20]  ²⁸ tn The words “you must offer” are implied.

[30:3]  ²⁹ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ³⁰ 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.

[30:14]  ³¹ tn The sentence uses the infinitive absolute to strengthen the idea.

[32:5]  ³² tn Heb “eyes.”

[32:5]  ³³ tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

[32:5]  ³⁴ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[32:15]  ³⁵ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ³⁶ tn Heb “and you will destroy all this people.”