Bilangan 3:49

3:49 So Moses took the redemption money ¹  from those who were in excess of those redeemed by the Levites.

Bilangan 4:10

4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. ² 

Bilangan 4:33

4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”

Bilangan 8:10

8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; ³ 

Bilangan 8:14

8:14 And so ⁴  you are to separate the Levites from among the Israelites, and the Levites will be mine.

Bilangan 13:28

13:28 But ⁵  the inhabitants ⁶  are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there.

Bilangan 15:32

15:32 When the Israelites were ⁷  in the wilderness they found a man gathering wood on the Sabbath day. ⁸ 

Bilangan 16:41

16:41 But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, “You have killed the Lord’s people!” ⁹ 

Bilangan 20:21

20:21 So Edom refused to give Israel passage through his border; therefore Israel turned away from him.

Bilangan 20:29

20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.

Bilangan 22:2

22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites.

Bilangan 24:18

24:18 Edom will be a possession,

Seir, ¹⁰  his enemies, will also be a possession;

but Israel will act valiantly.

Bilangan 25:1

Israel’s Sin with the Moabite Women

25:1 ¹¹ When ¹²  Israel lived in Shittim, the people began to commit sexual immorality ¹³  with the daughters of Moab.

[3:49]  ¹ sn The word used is “silver.” Coins were not in existence until after 700 b.c. (starting with Lydia).

[4:10]  ² tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.

[8:10]  ³ sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord.

[8:14]  ⁴ tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.

[13:28]  ⁵ tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”

[13:28]  ⁶ tn Heb “the people who are living in the land.”

[15:32]  ⁷ tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.

[15:32]  ⁸ sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.

[16:41]  ⁹ sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event.

[24:18]  ¹⁰ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

[25:1]  ¹¹ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ¹² tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ¹³ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.