Bilangan 4:27

4:27 “All the service of the Gershonites, whether ¹  carrying loads ²  or for any of their work, will be at the direction of ³  Aaron and his sons. You will assign them all their tasks ⁴  as their responsibility.

Bilangan 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁵ 

Bilangan 5:14

5:14 and if jealous feelings ⁶  come over him and he becomes suspicious ⁷  of his wife, when she is defiled; ⁸  or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled –

Bilangan 6:5

6:5 “‘All the days of the vow ⁹  of his separation no razor may be used on his head ¹⁰  until the time ¹¹  is fulfilled for which he separated himself to the Lord. He will be holy, ¹²  and he must let ¹³  the locks of hair on his head grow long.

Bilangan 8:26

8:26 They may assist ¹⁴  their colleagues ¹⁵  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ¹⁶  the Levites regarding their duties.”

Bilangan 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 9:20

9:20 When ¹⁷  the cloud remained over the tabernacle a number of days, ¹⁸  they remained camped according to the Lord’s commandment, ¹⁹  and according to the Lord’s commandment they would journey.

Bilangan 15:29

15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Bilangan 21:8

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ²⁰  at it, he will live.”

Bilangan 23:19

23:19 God is not a man, that he should lie,

nor a human being, ²¹  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ²² 

Bilangan 30:2-3

30:2 If a man ²³  makes a vow ²⁴  to the Lord or takes an oath ²⁵  of binding obligation on himself, ²⁶  he must not break his word, but must do whatever he has promised. ²⁷ 

Vows Made by Single Women

30:3 “If a young ²⁸  woman who is still living ²⁹  in her father’s house makes a vow to the Lord or places herself under an obligation,

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ³⁰  the vow she has taken, ³¹  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ³²  not ³³  one of the men twenty years old and upward ³⁴  who came from Egypt will see the land that I swore to give ³⁵  to Abraham, Isaac, and Jacob,

Bilangan 36:4

36:4 And when the Jubilee of the Israelites is to take place, ³⁶  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ³⁷ 

Bilangan 36:6

36:6 This is what ³⁸  the Lord has commanded for Zelophehad’s daughters: ‘Let them marry ³⁹  whomever they think best, ⁴⁰  only they must marry within the family of their father’s tribe.

Bilangan 36:13

36:13 These are the commandments and the decisions that the Lord commanded the Israelites through the authority ⁴¹  of Moses, on the plains of Moab by the Jordan River ⁴²  opposite Jericho. ⁴³ 

[4:27]  ¹ tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.

[4:27]  ² tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).

[4:27]  ³ tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.

[4:27]  ⁴ tn Or “burden.”

[4:32]  ⁵ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[5:14]  ⁶ tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.

[5:14]  ⁷ tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.

[5:14]  ⁸ tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.

[6:5]  ⁹ tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.

[6:5]  ¹⁰ sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ¹¹ tn Heb “days.”

[6:5]  ¹² tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ¹³ tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[8:26]  ¹⁴ tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

[8:26]  ¹⁵ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ¹⁶ tn Heb “you shall do, make.”

[9:20]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “mouth of the Lord.”

[21:8]  ²⁰ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[23:19]  ²¹ tn Heb “son of man.”

[23:19]  ²² tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[30:2]  ²³ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ²⁴ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “according to all that goes out of his mouth.”

[30:3]  ²⁸ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ²⁹ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[30:8]  ³⁰ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ³¹ tn Heb “which [she is] under it.”

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

[32:11]  ³³ 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]  ³⁴ tc The LXX adds “those knowing bad and good.”

[32:11]  ³⁵ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[36:4]  ³⁶ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ³⁷ tn Heb “the tribe of our fathers.”

[36:6]  ³⁸ tn Heb “the word that.”

[36:6]  ³⁹ tn The idiom again is “let them be for wives for….”

[36:6]  ⁴⁰ tn Heb “to the one who is good in their eyes.”

[36:13]  ⁴¹ tn Heb “by the hand.”

[36:13]  ⁴² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[36:13]  ⁴³ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.