Bilangan 4:37

4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.

Bilangan 5:4

5:4 So the Israelites did so, and expelled them outside the camp. As the Lord had spoken ¹  to Moses, so the Israelites did.

Bilangan 5:9

5:9 Every offering ²  of all the Israelites’ holy things that they bring to the priest will be his.

Bilangan 7:11

7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ³  for the dedication of the altar.”

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; ⁴ 

Bilangan 8:13

8:13 You are to have the Levites stand before Aaron ⁵  and his sons, and then offer them as a wave offering to the Lord.

Bilangan 9:19

9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions ⁶  of the Lord and did not journey.

Bilangan 10:12

10:12 So the Israelites set out ⁷  on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.

Bilangan 10:32

10:32 And if you come with us, it is certain ⁸  that whatever good things the Lord will favor us with, we will share with you as well.”

Bilangan 10:34

10:34 ⁹  And the cloud of the Lord was over them by day, when they traveled ¹⁰  from the camp.

Bilangan 10:36

10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” ¹¹ 

Bilangan 11:3

11:3 So he called the name of that place Taberah ¹²  because there the fire of the Lord burned among them.

Bilangan 12:4-5

The Response of the Lord

12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

Bilangan 12:7

12:7 My servant ¹³  Moses is not like this; he is faithful ¹⁴  in all my house.

Bilangan 14:17

14:17 So now, let the power of my Lord ¹⁵  be great, just as you have said,

Bilangan 14:44

14:44 But they dared ¹⁶  to go up to the crest of the hill, although ¹⁷  neither the ark of the covenant of the Lord nor Moses departed from the camp.

Bilangan 15:10

15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord.

Bilangan 15:13

15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord.

Bilangan 15:28

15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Bilangan 15:31

15:31 Because he has despised ¹⁸  the word of the Lord and has broken ¹⁹  his commandment, that person ²⁰  must be completely cut off. ²¹  His iniquity will be on him.’” ²² 

Bilangan 16:35

16:35 Then a fire ²³  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 19:1

The Red Heifer Ritual

19:1 ²⁴ The Lord spoke to Moses and Aaron:

Bilangan 20:3-4

20:3 The people contended ²⁵  with Moses, saying, ²⁶  “If only ²⁷  we had died when our brothers died before the Lord! 20:4 Why ²⁸  have you brought up the Lord’s community into this wilderness? So that ²⁹  we and our cattle should die here?

Bilangan 20:6

Moses Responds

20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them.

Bilangan 20:27

20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight ³⁰  of the whole community.

Bilangan 21:6

21:6 So the Lord sent poisonous ³¹  snakes ³²  among the people, and they bit the people; many people of Israel died.

Bilangan 22:13

22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, ³³  for the Lord has refused to permit me to go ³⁴  with you.”

Bilangan 22:19

22:19 Now therefore, please stay ³⁵  the night here also, that I may know what more the Lord might say to me.” ³⁶ 

Bilangan 22:24-27

22:24 Then the angel of the Lord stood in a path ³⁷  among the vineyards, where there was a wall on either side. ³⁸  22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. ³⁹ 

22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.

Bilangan 23:5

23:5 Then the Lord put a message ⁴⁰  in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” ⁴¹ 

Bilangan 23:15-16

23:15 And Balaam ⁴²  said to Balak, “Station yourself here ⁴³  by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message ⁴⁴  in his mouth and said, “Return to Balak, and speak what I tell you.”

Bilangan 23:26

23:26 But Balaam replied ⁴⁵  to Balak, “Did I not tell you, ‘All that the Lord speaks, ⁴⁶  I must do’?”

Bilangan 25:12

25:12 Therefore, announce: ⁴⁷  ‘I am going to give ⁴⁸  to him my covenant of peace. ⁴⁹ 

Bilangan 27:12

Leadership Change

27:12 ⁵⁰ Then the Lord said to Moses, “Go up this mountain of the Abarim range, ⁵¹  and see ⁵²  the land I have given ⁵³  to the Israelites.

Bilangan 27:17-18

27:17 who will go out before them, and who will come in before them, ⁵⁴  and who will lead them out, and who will bring them in, so that ⁵⁵  the community of the Lord may not be like sheep that have no shepherd.”

27:18 The Lord replied ⁵⁶  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ⁵⁷  and lay your hand on him; ⁵⁸ 

Bilangan 28:6

28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.

Bilangan 31:21

31:21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses:

Bilangan 32:7

32:7 Why do you frustrate the intent ⁵⁹  of the Israelites to cross over into the land which the Lord has given them?

Bilangan 32:12

32:12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’

Bilangan 32:20-21

32:20 Then Moses replied, ⁶⁰  “If you will do this thing, and if you will arm yourselves for battle before the Lord, 32:21 and if all your armed men cross the Jordan before the Lord until he drives out his enemies from his presence

Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ⁶¹  against the Lord. And know that your sin will find you out.

Bilangan 32:27

32:27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.”

Bilangan 32:31

32:31 Then the Gadites and the Reubenites answered, “Your servants will do what the Lord has spoken. ⁶² 

Bilangan 33:2

33:2 Moses recorded their departures ⁶³  according to their journeys, by the commandment ⁶⁴  of the Lord; now these are their journeys according to their departures.

Bilangan 33:50

At the Border of Canaan

33:50 The Lord spoke to Moses in the plains of Moab by the Jordan, across from Jericho. He said:

Bilangan 34:16

Appointed Officials

34:16 The Lord said to Moses:

Bilangan 35:34

35:34 Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.”

Bilangan 36:5

Moses’ Decision

36:5 Then Moses gave a ruling ⁶⁵  to the Israelites by the word ⁶⁶  of the Lord: “What the tribe of the Josephites is saying is right.

[5:4]  ¹ tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience.

[5:9]  ² tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).

[7:11]  ³ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[8:10]  ⁴ 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.

[8:13]  ⁵ tc The Greek text adds the Lord here: “before the Lord, before Aaron.”

[9:19]  ⁶ tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).

[10:12]  ⁷ sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.

[10:32]  ⁸ tn Heb “and it shall be.”

[10:34]  ⁹ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

[10:34]  ¹⁰ tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[10:36]  ¹¹ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

[11:3]  ¹² tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.

[12:7]  ¹³ sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

[12:7]  ¹⁴ tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

[14:17]  ¹⁵ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[14:44]  ¹⁶ tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”

[14:44]  ¹⁷ tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”

[15:31]  ¹⁸ tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.

[15:31]  ¹⁹ tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

[15:31]  ²⁰ tn Heb “soul.”

[15:31]  ²¹ tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.

[15:31]  ²² sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.

[16:35]  ²³ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[19:1]  ²⁴ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[20:3]  ²⁵ 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]  ²⁶ tn Heb “and they said, saying.”

[20:3]  ²⁷ 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.

[20:4]  ²⁸ tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.

[20:4]  ²⁹ tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”

[20:27]  ³⁰ tn Heb “eyes.”

[21:6]  ³¹ tn Heb “fiery.”

[21:6]  ³² tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

[22:13]  ³³ tc The LXX adds “to your lord.”

[22:13]  ³⁴ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

[22:19]  ³⁵ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ³⁶ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[22:24]  ³⁷ tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.

[22:24]  ³⁸ tn Heb “a wall on this side, and a wall on that side.”

[22:25]  ³⁹ tn Heb “he added to beat her,” another verbal hendiadys.

[23:5]  ⁴⁰ tn Heb “word.”

[23:5]  ⁴¹ tn Heb “and thus you shall speak.”

[23:15]  ⁴² tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:15]  ⁴³ tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the Lord] there.”

[23:16]  ⁴⁴ tn Heb “word.”

[23:26]  ⁴⁵ tn Heb “answered and said.”

[23:26]  ⁴⁶ tn This first clause, “all that the Lord speaks” – is a noun clause functioning as the object of the verb that comes at the end of the verse. It is something of an independent accusative case, since it is picked up with the sign of the accusative: “all that the Lord speaks, it I must do.”

[25:12]  ⁴⁷ tn Heb “say.”

[25:12]  ⁴⁸ tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”

[25:12]  ⁴⁹ tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.

[27:12]  ⁵⁰ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

[27:12]  ⁵¹ tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

[27:12]  sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.

[27:12]  ⁵² tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

[27:12]  ⁵³ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

[27:17]  ⁵⁴ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ⁵⁵ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[27:18]  ⁵⁶ tn Or “said.”

[27:18]  ⁵⁷ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ⁵⁸ sn This symbolic act would indicate the transfer of leadership to Joshua.

[32:7]  ⁵⁹ tn Heb “heart.” So also in v. 9.

[32:20]  ⁶⁰ tn Heb “said to them.”

[32:23]  ⁶¹ tn The nuance of the perfect tense here has to be the future perfect.

[32:31]  ⁶² tn Heb “that which the Lord has spoken to your servants, thus we will do.”

[33:2]  ⁶³ tn Heb “their goings out.”

[33:2]  ⁶⁴ tn Heb “mouth.”

[36:5]  ⁶⁵ tn Heb “commanded.”

[36:5]  ⁶⁶ tn Heb “mouth.”