Bilangan 4:28
Konteks4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority 1 of Ithamar son of Aaron the priest. 2
Bilangan 4:33
Konteks4:33 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 8:15
Konteks8:15 “After this, the Levites will go in 3 to do the work 4 of the tent of meeting. So you must cleanse them 5 and offer them like a wave offering. 6
Bilangan 9:1
Konteks9:1 7 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out 8 of the land of Egypt:
Bilangan 15:26
Konteks15:26 And the whole community 9 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 20:3
Konteks20:3 The people contended 10 with Moses, saying, 11 “If only 12 we had died when our brothers died before the Lord!
Bilangan 20:18
Konteks20:18 But Edom said to him, “You will not pass through me, 13 or I will come out against 14 you with the sword.”
[4:28] 1 tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.
[4:28] 2 sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).
[8:15] 3 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
[8:15] 5 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
[8:15] 6 tc The Greek text adds “before the
[9:1] 7 sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.
[9:1] 8 tn The temporal clause is formed with the infinitive construct of יָצָא (yatsa’, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
[15:26] 9 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.
[20:3] 10 tn The verb is רִיב (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram’s men and Lot’s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling – it is directed, intentional, and well-argued. For further discussion, see J. Limburg, “The Root ‘rib’ and the Prophetic Lawsuit Speeches,” JBL 88 (1969): 291-304.
[20:3] 11 tn Heb “and they said, saying.”
[20:3] 12 tn The particle לוּ (lu) indicates the optative nuance of the line – the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
[20:18] 13 tn The imperfect tense here has the nuance of prohibition.
