Bilangan 3:14

The Numbering of the Levites

3:14 Then the Lord spoke to Moses in the wilderness of Sinai:

Bilangan 3:37

3:37 and the pillars of the courtyard all around, with their sockets, their pegs, and their ropes.

Bilangan 4:4

4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. ¹ 

Bilangan 6:24

6:24 “The Lord bless you ²  and protect ³  you;

Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ⁴  on your appointed festivals or ⁵  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ⁶  become ⁷  a memorial for you before your God: I am the Lord your God.”

Bilangan 16:13

16:13 Is it a small thing ⁸  that you have brought us up out of the land that flows with milk and honey, ⁹  to kill us in the wilderness? Now do you want to make yourself a prince ¹⁰  over us?

Bilangan 26:53

26:53 “To these the land must be divided as an inheritance according to the number of the names.

Bilangan 28:1

Daily Offerings

28:1 ¹¹ The Lord spoke to Moses:

Bilangan 28:30

28:30 as well as one male goat to make an atonement for you.

[4:4]  ¹ tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.

[6:24]  ² tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.

[6:24]  ³ tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.

[10:10]  ⁴ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ⁵ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ⁶ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ⁷ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[16:13]  ⁸ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

[16:13]  ⁹ 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]  ¹⁰ 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).

[28:1]  ¹¹ 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.