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, ¹ 

Bilangan 4:6

4:6 Then they must put over it a covering of fine leather ²  and spread over that a cloth entirely of blue, and then they must insert its poles.

Bilangan 4:25-26

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ³  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ⁴ 

Bilangan 9:18

9:18 At the commandment ⁵  of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as ⁶  the cloud remained settled over the tabernacle they would camp.

Bilangan 9:20

9:20 When ⁷  the cloud remained over the tabernacle a number of days, ⁸  they remained camped according to the Lord’s commandment, ⁹  and according to the Lord’s commandment they would journey.

Bilangan 12:1

Miriam and Aaron Oppose Moses

12:1 ¹⁰ Then Miriam and Aaron spoke against ¹¹  Moses because of the Cushite ¹²  woman he had married ¹³  (for he had married an Ethiopian woman).

Bilangan 14:16

14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

Bilangan 15:22

Rules for Unintentional Offenses

15:22 ¹⁴ “‘If you ¹⁵  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –

Bilangan 15:26

15:26 And the whole community ¹⁶  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?” ¹⁷ 

Bilangan 16:16

16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹⁸  and said, “O God, the God of the spirits of all people, ¹⁹  will you be angry with the whole community when only one man sins?” ²⁰ 

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 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 22:37

22:37 Balak said to Balaam, “Did I not send again and again ²¹  to you to summon you? Why did you not come to me? Am I not able to honor you?” ²² 

Bilangan 23:9

23:9 For from the top of the rocks I see them; ²³ 

from the hills I watch them. ²⁴ 

Indeed, a nation that lives alone,

and it will not be reckoned ²⁵  among the nations.

Bilangan 28:15

28:15 And one male goat ²⁶  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 29:11

29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.

Bilangan 30:2

30:2 If a man ²⁷  makes a vow ²⁸  to the Lord or takes an oath ²⁹  of binding obligation on himself, ³⁰  he must not break his word, but must do whatever he has promised. ³¹ 

Bilangan 30:6

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ³²  or she uttered ³³  anything impulsively by which she has pledged herself,

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ³⁴  not ³⁵  one of the men twenty years old and upward ³⁶  who came from Egypt will see the land that I swore to give ³⁷  to Abraham, Isaac, and Jacob,

Bilangan 36:7

36:7 In this way the inheritance of the Israelites will not be transferred ³⁸  from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.

[3:36]  ¹ 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.

[4:6]  ² tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.

[4:26]  ³ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ⁴ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[9:18]  ⁵ tn Heb “at the mouth of” (so also in vv. 20, 23).

[9:18]  ⁶ tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”

[9:20]  ⁷ tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”

[9:20]  ⁸ tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.

[9:20]  ⁹ tn Heb “mouth of the Lord.”

[12:1]  ¹⁰ sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8,” VT 26 (1976): 500-504.

[12:1]  ¹¹ tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.

[12:1]  sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).

[12:1]  ¹² tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.

[12:1]  ¹³ tn Heb “taken.”

[15:22]  ¹⁴ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ¹⁵ tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[15:26]  ¹⁶ 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]  ¹⁷ 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.

[16:22]  ¹⁸ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹⁹ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ²⁰ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[22:37]  ²¹ tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.

[22:37]  ²² sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.

[23:9]  ²³ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ²⁴ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

[23:9]  ²⁵ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[28:15]  ²⁶ tn Heb “one kid of the goats.”

[30:2]  ²⁷ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ²⁸ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ²⁹ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ³⁰ tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ³¹ tn Heb “according to all that goes out of his mouth.”

[30:6]  ³² tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ³³ tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”

[32:11]  ³⁴ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ³⁵ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ³⁶ tc The LXX adds “those knowing bad and good.”

[32:11]  ³⁷ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[36:7]  ³⁸ tn Heb “turned aside.”