Bilangan 3:19

3:19 The sons of Kohath by their families were: Amram, Izhar, Hebron, and Uzziel.

Bilangan 4:48

4:48 those of them numbered were 8,580.

Bilangan 5:1

Separation of the Unclean

5:1 ¹ Then the Lord spoke to Moses:

Bilangan 6:22

The Priestly Benediction

6:22 ² The Lord spoke to Moses:

Bilangan 14:1

The Israelites Respond in Unbelief

14:1 ³ Then all the community raised a loud cry, ⁴  and the people wept ⁵  that night.

Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ⁶  me now these ten times, ⁷  and have not obeyed me, ⁸ 

Bilangan 14:26

14:26 The Lord spoke to Moses and Aaron:

Bilangan 14:36

14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing ⁹  an evil report about the land,

Bilangan 15:1

Sacrificial Rulings

15:1 ¹⁰ The Lord spoke to Moses:

Bilangan 16:4

16:4 When Moses heard it he fell down with his face to the ground. ¹¹ 

Bilangan 21:5

21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we ¹²  detest this worthless ¹³  food.”

Bilangan 26:18

26:18 These were the families of the Gadites according to those numbered of them, 40,500. ¹⁴ 

Bilangan 26:27

26:27 These were the families of the Zebulunites, according to those numbered of them, 60,500. ¹⁵ 

Bilangan 26:43

26:43 All the families of the Shuhahites according to those numbered of them were 64,400. ¹⁶ 

Bilangan 31:53

31:53 Each soldier had taken plunder for himself.

Bilangan 33:5

33:5 The Israelites traveled from Rameses and camped in Succoth.

[5:1]  ¹ 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.

[6:22]  ² sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.

[14:1]  ³ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ⁴ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁵ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[14:22]  ⁶ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ⁷ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁸ tn Heb “listened to my voice.”

[14:36]  ⁹ tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

[15:1]  ¹⁰ 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.

[16:4]  ¹¹ tn Heb “fell on his face.”

[21:5]  ¹² tn Heb “our souls.”

[21:5]  ¹³ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

[26:18]  ¹⁴ sn The Gadites decreased from 45,650 to 40,500.

[26:27]  ¹⁵ sn The Zebulunites showed a slight increase from 57,400 to 60,500.

[26:43]  ¹⁶ sn The Danites increased from 62,700 to 64,400.