Bilangan 2:4

2:4 Those numbered in his division ¹  are 74,600.

Bilangan 2:6

2:6 Those numbered in his division are 54,400.

Bilangan 2:8

2:8 Those numbered in his division are 57,400.

Bilangan 2:11

2:11 Those numbered in his division are 46,500.

Bilangan 2:13

2:13 Those numbered in his division are 59,300.

Bilangan 2:15

2:15 Those numbered in his division are 45,650.

Bilangan 2:19

2:19 Those numbered in his division are 40,500.

Bilangan 2:21

2:21 Those numbered in his division are 32,200.

Bilangan 2:23

2:23 Those numbered in his division are 35,400.

Bilangan 2:26

2:26 Those numbered in his division are 62,700.

Bilangan 2:28

2:28 Those numbered in his division are 41,500.

Bilangan 2:30

2:30 Those numbered in his division are 53,400.

Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ²  all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” ³ 

Bilangan 4:1

The Service of the Kohathites

4:1 ⁴ Then the Lord spoke to Moses and Aaron:

Bilangan 4:21-22

The Service of the Gershonites

4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families.

Bilangan 6:21

6:21 “This is the law ⁵  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ⁶  Thus he must fulfill ⁷  his vow that he makes, according to the law of his separation.”

Bilangan 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” ⁸ 

Bilangan 10:1

The Blowing of Trumpets

10:1 ⁹ The Lord spoke to Moses:

Bilangan 11:25

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ¹⁰  and put it on the seventy elders. When the Spirit rested on them, ¹¹  they prophesied, ¹²  but did not do so again. ¹³ 

Bilangan 13:1

Spies Sent Out

13:1 ¹⁴ The Lord spoke ¹⁵  to Moses:

Bilangan 15:1

Sacrificial Rulings

15:1 ¹⁶ The Lord spoke to Moses:

Bilangan 16:36

The Atonement for the Rebellion

16:36 (17:1) ¹⁷  The Lord spoke to Moses:

Bilangan 19:12

19:12 He must purify himself ¹⁸  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.

Bilangan 26:18

26:18 These were the families of the Gadites according to those numbered of them, 40,500. ¹⁹ 

Bilangan 26:27-28

26:27 These were the families of the Zebulunites, according to those numbered of them, 60,500. ²⁰ 

Manasseh

26:28 The descendants of Joseph by their families: Manasseh and Ephraim.

Bilangan 29:39

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”

Bilangan 31:11

31:11 They took all the plunder and all the spoils, both people and animals.

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ²¹  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ²²  the inhabitants of the land.

[2:4]  ¹ tc The expression “and his divisions and those numbered of them” is somewhat tautological. The words are synonyms used for statistical purposes, and so neither should be simply deleted.

[3:13]  ² tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

[3:13]  ³ sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

[4:1]  ⁴ sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).

[6:21]  ⁵ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ⁶ tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ⁷ tn Heb “according to the vow that he vows, so he must do.”

[8:19]  ⁸ sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

[10:1]  ⁹ sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

[11:25]  ¹⁰ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ¹¹ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ¹² tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ¹³ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[13:1]  ¹⁴ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

[13:1]  ¹⁵ tn The verse starts with the vav (ו) consecutive on the verb: “and….”

[15:1]  ¹⁶ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[16:36]  ¹⁷ sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.

[19:12]  ¹⁸ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[26:18]  ¹⁹ sn The Gadites decreased from 45,650 to 40,500.

[26:27]  ²⁰ sn The Zebulunites showed a slight increase from 57,400 to 60,500.

[32:17]  ²¹ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ²² tn Heb “from before.”