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 8:22

8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.

Bilangan 9:12

9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.

Bilangan 11:13

11:13 From where shall I get ²  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ³ 

Bilangan 11:24

11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle.

Bilangan 11:33

11:33 But while the meat was still between their teeth, before they chewed it, ⁴  the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.

Bilangan 14:12

14:12 I will strike them with the pestilence, ⁵  and I will disinherit them; I will make you into a nation that is greater and mightier than they!”

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ⁶  forgiving iniquity and transgression, ⁷  but by no means clearing ⁸  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁹ 

Bilangan 14:40

14:40 And early ¹⁰  in the morning they went up to the crest of the hill country, ¹¹  saying, “Here we are, and we will go up to the place that the Lord commanded, ¹²  for we have sinned.” ¹³ 

Bilangan 16:9

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them?

Bilangan 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ¹⁴ 

Bilangan 16:17-18

16:17 And each of you ¹⁵  take his censer, put ¹⁶  incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.” 16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron.

Bilangan 17:6

17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, ¹⁷  according to their tribes ¹⁸  – twelve staffs; the staff of Aaron was among their staffs.

Bilangan 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ¹⁹  with you and minister to you while ²⁰  you and your sons with you are before the tent of the testimony.

Bilangan 18:30

18:30 “Therefore you will say to them, ²¹  ‘When you offer up ²²  the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress.

Bilangan 21:24

21:24 But the Israelites ²³  defeated him in battle ²⁴  and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.

Bilangan 22:7

22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported ²⁵  to him the words of Balak.

Bilangan 22:34

22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. ²⁶  So now, if it is evil in your sight, ²⁷  I will go back home.” ²⁸ 

Bilangan 23:4

23:4 Then God met Balaam, who ²⁹  said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.”

Bilangan 32:16

The Offer of the Reubenites and Gadites

32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, ³⁰ 

[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.

[11:13]  ² tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ³ tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[11:33]  ⁴ tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

[14:12]  ⁵ tc The Greek version has “death.”

[14:18]  ⁶ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ⁷ tn Or “rebellion.”

[14:18]  ⁸ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ⁹ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:40]  ¹⁰ tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

[14:40]  ¹¹ tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

[14:40]  ¹² tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

[14:40]  ¹³ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

[16:11]  ¹⁴ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[16:17]  ¹⁵ tn Heb “and take, a man, his censer.”

[16:17]  ¹⁶ tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.

[17:6]  ¹⁷ tn Heb “a rod for one leader, a rod for one leader.”

[17:6]  ¹⁸ tn Heb “the house of their fathers.”

[18:2]  ¹⁹ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ²⁰ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[18:30]  ²¹ tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

[18:30]  ²² tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

[21:24]  ²³ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ²⁴ tn Heb “with the edge of the sword.”

[22:7]  ²⁵ tn Heb “spoke.”

[22:34]  ²⁶ sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.

[22:34]  ²⁷ sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.

[22:34]  ²⁸ tn The verb is the cohortative from “return”: I will return [me].

[23:4]  ²⁹ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

[32:16]  ³⁰ tn Heb “our little ones.”