Bilangan 2:3

The Tribes on the East

2:3 “Now those who will be camping ¹  on the east, toward the sunrise, ²  are the divisions ³  of the camp of Judah under their standard. The leader of the people of Judah is ⁴  Nahshon son of Amminadab.

Bilangan 2:10

The Tribes on the South

2:10 “On the south will be the divisions of the camp of Reuben under their standard. ⁵  The leader of the people of Reuben is Elizur son of Shedeur.

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 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 3:36

3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, ⁶ 

Bilangan 3:43

3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.

Bilangan 4:3

4:3 from thirty years old and upward to fifty years old, all who enter the company ⁷  to do the work in the tent of meeting.

Bilangan 7:88

7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. ⁸ 

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 10:35

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”

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 12:6

12:6 The Lord ¹¹  said, “Hear now my words: If there is a prophet among you, ¹²  I the Lord ¹³  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 15:26

15:26 And the whole community ¹⁴  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Bilangan 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ¹⁵ 

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 18:16

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 20:14

Rejection by the Edomites

20:14 ¹⁶ Moses ¹⁷  sent messengers from Kadesh to the king of Edom: ¹⁸  “Thus says your brother Israel: ‘You know all the hardships we have experienced, ¹⁹ 

Bilangan 20:28

20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain.

Bilangan 22:35

22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak ²⁰  the word that I will speak to you.” ²¹  So Balaam went with the princes of Balak.

Bilangan 23:17

23:17 When Balaam ²²  came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

Bilangan 23:23

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

nor is there any divination against Israel.

At this time ²⁴  it must be said ²⁵  of Jacob

and of Israel, ‘Look at ²⁶  what God has done!’

Bilangan 24:6

24:6 They are like ²⁷  valleys ²⁸  stretched forth,

like gardens by the river’s side,

like aloes ²⁹  that the Lord has planted,

and like cedar trees beside the waters.

Bilangan 25:8

25:8 and went after the Israelite man into the tent ³⁰  and thrust through the Israelite man and into the woman’s abdomen. ³¹  So the plague was stopped from the Israelites. ³² 

Bilangan 26:63

26:63 These are those who were numbered by Moses and Eleazar the priest, who numbered the Israelites in the plains of Moab along the Jordan River opposite Jericho. ³³ 

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 ³⁴  of Moab, along the Jordan River ³⁵  across from Jericho. ³⁶ 

Bilangan 31:32

31:32 The spoil that remained of the plunder which the fighting men ³⁷  had gathered ³⁸  was 675,000 sheep,

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ³⁹  of hundreds and brought it into the tent of meeting as a memorial ⁴⁰  for the Israelites before the Lord.

Bilangan 32:14-15

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. 32:15 For if you turn away from following him, he will once again abandon ⁴¹  them in the wilderness, and you will be the reason for their destruction.” ⁴² 

Bilangan 35:11

35:11 you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee.

Bilangan 36:7

36:7 In this way the inheritance of the Israelites will not be transferred ⁴³  from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.

Bilangan 36:13

36:13 These are the commandments and the decisions that the Lord commanded the Israelites through the authority ⁴⁴  of Moses, on the plains of Moab by the Jordan River ⁴⁵  opposite Jericho. ⁴⁶ 

[2:3]  ¹ 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]  ² 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]  ³ tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”

[2:3]  ⁴ tn Or “will be.”

[2:10]  ⁵ tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”

[3:36]  ⁶ tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.

[4:3]  ⁷ tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”

[7:88]  ⁸ sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.

[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.

[12:6]  ¹¹ tn Heb “he.”

[12:6]  ¹² tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ¹³ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[15:26]  ¹⁴ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[16:11]  ¹⁵ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[20:14]  ¹⁶ sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

[20:14]  ¹⁷ tn Heb “And Moses sent.”

[20:14]  ¹⁸ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

[20:14]  ¹⁹ tn Heb “found.”

[22:35]  ²⁰ tn The imperfect tense here can be given the nuance of permission.

[22:35]  ²¹ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[23:17]  ²² tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:23]  ²³ 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]  ²⁴ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ²⁵ 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]  ²⁶ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[24:6]  ²⁷ tn Heb “as valleys they spread forth.”

[24:6]  ²⁸ tn Or “rows of palms.”

[24:6]  ²⁹ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

[25:8]  ³⁰ 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]  ³¹ 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]  ³² 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.

[26:63]  ³³ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[31:12]  ³⁴ tn Or “steppes.”

[31:12]  ³⁵ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ³⁶ 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.

[31:32]  ³⁷ tn Heb “people.”

[31:32]  ³⁸ tn Heb “had plundered.”

[31:54]  ³⁹ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ⁴⁰ 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.

[32:15]  ⁴¹ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ⁴² tn Heb “and you will destroy all this people.”

[36:7]  ⁴³ tn Heb “turned aside.”

[36:13]  ⁴⁴ tn Heb “by the hand.”

[36:13]  ⁴⁵ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[36:13]  ⁴⁶ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.