Bilangan 4:5

4:5 When it is time for the camp to journey, ¹  Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it.

Bilangan 14:13

14:13 Moses said to the Lord, “When the Egyptians hear ²  it – for you brought up this people by your power from among them –

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 14:43

14:43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.”

Bilangan 15:14

15:14 If a resident foreigner is living ³  with you – or whoever is among you ⁴  in future generations ⁵  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ⁶ 

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 19:14

19:14 “‘This is the law: When a man dies ⁷  in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days.

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 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ⁸ 

Bilangan 22:37

22:37 Balak said to Balaam, “Did I not send again and again ⁹  to you to summon you? Why did you not come to me? Am I not able to honor you?” ¹⁰ 

Bilangan 23:23

23:23 For there is no spell against ¹¹  Jacob,

nor is there any divination against Israel.

At this time ¹²  it must be said ¹³  of Jacob

and of Israel, ‘Look at ¹⁴  what God has done!’

Bilangan 26:58

26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram.

Bilangan 28:27

28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old,

Bilangan 30:6

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ¹⁵  or she uttered ¹⁶  anything impulsively by which she has pledged herself,

Bilangan 30:11

30:11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.

Bilangan 30:16

30:16 These are the statutes that the Lord commanded Moses, relating to ¹⁷  a man and his wife, and a father and his young daughter who is still living in her father’s house.

Bilangan 31:12

31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains ¹⁸  of Moab, along the Jordan River ¹⁹  across from Jericho. ²⁰ 

Bilangan 32:9

32:9 When ²¹  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ²²  the land that the Lord had given ²³  them.

Bilangan 36:4

36:4 And when the Jubilee of the Israelites is to take place, ²⁴  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.” ²⁵ 

[4:5]  ¹ tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.

[14:13]  ² tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[15:14]  ³ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ⁴ tn Heb “in your midst.”

[15:14]  ⁵ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ⁶ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[19:14]  ⁷ tn The word order gives the classification and then the condition: “a man, when he dies….”

[22:31]  ⁸ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[22:37]  ⁹ 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]  ¹⁰ 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.

[23:23]  ¹¹ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ¹² tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ¹³ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ¹⁴ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[30:6]  ¹⁵ tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ¹⁶ 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.”

[30:16]  ¹⁷ tn Heb “between.”

[31:12]  ¹⁸ tn Or “steppes.”

[31:12]  ¹⁹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ²⁰ tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.

[31:12]  map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[32:9]  ²¹ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ²² tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ²³ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[36:4]  ²⁴ 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]  ²⁵ tn Heb “the tribe of our fathers.”