Bilangan 2:5

2:5 Those who will be camping next to them ¹  are the tribe of Issachar. The leader of the people of Issachar is Nethanel son of Zuar.

Bilangan 2:12

2:12 Those who will be camping next to them are the tribe of Simeon. The leader of the people of Simeon is Shelumiel son of Zurishaddai.

Bilangan 2:27

2:27 Those who will be camping next to them are the tribe of Asher. The leader of the people of Asher is Pagiel son of Ocran.

Bilangan 4:21

The Service of the Gershonites

4:21 Then the Lord spoke to Moses:

Bilangan 5:1

Separation of the Unclean

5:1 ² Then the Lord spoke to Moses:

Bilangan 5:5

Restitution for Sin

5:5 Then the Lord spoke to Moses:

Bilangan 6:20

6:20 then the priest must wave them as a wave offering ³  before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. ⁴  After this the Nazirite may drink ⁵  wine.’

Bilangan 7:36

7:36 On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering.

Bilangan 10:7

10:7 But when you assemble the community, ⁶  you must blow, but you must not sound an alarm. ⁷ 

Bilangan 10:13

Judah Begins the Journey

10:13 This was the first time they set out on their journey according to the commandment ⁸  of the Lord, by the authority ⁹  of Moses.

Bilangan 10:15-16

10:15 Over the company of the tribe of Issacharites was Nathanel son of Zuar, 10:16 and over the company of the tribe of the Zebulunites was Elion son of Helon.

Bilangan 10:19-20

10:19 Over the company of the tribe of the Simeonites was Shelumiel son of Zurishaddai, 10:20 and over the company of the tribe of the Gadites was Eliasaph son of Deuel.

Bilangan 14:21

14:21 But truly, as I live, ¹⁰  all the earth will be filled with the glory of the Lord.

Bilangan 14:26

14:26 The Lord spoke to Moses and Aaron:

Bilangan 15:34

15:34 They put him in custody, because there was no clear instruction about what should be done to him.

Bilangan 16:13

16:13 Is it a small thing ¹¹  that you have brought us up out of the land that flows with milk and honey, ¹²  to kill us in the wilderness? Now do you want to make yourself a prince ¹³  over us?

Bilangan 22:6

22:6 So ¹⁴  now, please come and curse this nation ¹⁵  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ¹⁶  and drive them out of the land. For I know that whoever you bless is blessed, ¹⁷  and whoever you curse is cursed.”

Bilangan 22:18

22:18 Balaam replied ¹⁸  to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment ¹⁹  of the Lord my God ²⁰  to do less or more.

Bilangan 28:1

Daily Offerings

28:1 ²¹ The Lord spoke to Moses:

[2:5]  ¹ tn Heb “by him” [i.e., Judah].

[5:1]  ² sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.

[6:20]  ³ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

[6:20]  ⁴ sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

[6:20]  ⁵ tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.

[10:7]  ⁶ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

[10:7]  ⁷ sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.

[10:13]  ⁸ tn Heb “mouth.”

[10:13]  ⁹ tn Heb “hand.”

[14:21]  ¹⁰ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[16:13]  ¹¹ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ¹² tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

[16:13]  ¹³ tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

[22:6]  ¹⁴ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ¹⁵ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ¹⁶ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ¹⁷ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[22:18]  ¹⁸ tn Heb “answered and said.”

[22:18]  ¹⁹ tn Heb “mouth.”

[22:18]  ²⁰ sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

[28:1]  ²¹ sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.