Bilangan 6:27

6:27 So they will put my name ¹  on the Israelites, and I will bless them.”

Bilangan 8:14

8:14 And so ²  you are to separate the Levites from among the Israelites, and the Levites will be mine.

Bilangan 8:25

8:25 and at the age of fifty years they must retire from performing the work and may no longer work.

Bilangan 10:2

10:2 “Make ³  two trumpets of silver; you are to make ⁴  them from a single hammered piece. ⁵  You will use them ⁶  for assembling the community and for directing the traveling of the camps.

Bilangan 14:25

14:25 (Now the Amalekites and the Canaanites were living in the valleys.) ⁷  Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”

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 17:12

17:12 The Israelites said to Moses, “We are bound to die! ⁸  We perish, we all perish!

Bilangan 18:22

18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin ⁹  and die.

Bilangan 19:1

The Red Heifer Ritual

19:1 ¹⁰ The Lord spoke to Moses and Aaron:

Bilangan 20:26

20:26 Remove Aaron’s priestly garments ¹¹  and put them on Eleazar his son, and Aaron will be gathered to his ancestors ¹²  and will die there.”

Bilangan 23:5

23:5 Then the Lord put a message ¹³  in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” ¹⁴ 

Bilangan 23:26

23:26 But Balaam replied ¹⁵  to Balak, “Did I not tell you, ‘All that the Lord speaks, ¹⁶  I must do’?”

Bilangan 25:5

25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men ¹⁷  who were joined to Baal-peor.”

Bilangan 27:19

27:19 set him ¹⁸  before Eleazar the priest and before the whole community, and commission ¹⁹  him publicly. ²⁰ 

Bilangan 28:5

28:5 with one-tenth of an ephah ²¹  of finely ground flour as a grain offering mixed with one quarter of a hin ²²  of pressed olive oil.

Bilangan 28:18

28:18 And on the first day there is to be a holy assembly; you must do no ordinary work ²³  on it.

Bilangan 31:17

31:17 Now therefore kill every boy, ²⁴  and kill every woman who has had sexual intercourse with a man. ²⁵ 

Bilangan 31:27

31:27 Divide the plunder into two parts, one for those who took part in the war – who went out to battle – and the other for all the community.

Bilangan 34:7

The Northern Border of the Land

34:7 “‘And this will be your northern border: From the Great Sea you will draw a line to Mount Hor;

Bilangan 34:10

The Eastern Border of the Land

34:10 “‘For your eastern border you will draw a line from Hazar Enan to Shepham.

Bilangan 35:28

35:28 because the slayer ²⁶  should have stayed in his town of refuge until the death of the high priest. But after the death of the high priest, the slayer may return to the land of his possessions.

[6:27]  ¹ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[8:14]  ² tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.

[10:2]  ³ tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

[10:2]  ⁴ tn The imperfect tense is again instruction or legislation.

[10:2]  ⁵ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

[10:2]  ⁶ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

[14:25]  ⁷ sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.

[17:12]  ⁸ tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).

[18:22]  ⁹ tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.

[19:1]  ¹⁰ 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.

[20:26]  ¹¹ tn The word “priestly” is supplied in the translation for clarity.

[20:26]  ¹² tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.

[23:5]  ¹³ tn Heb “word.”

[23:5]  ¹⁴ tn Heb “and thus you shall speak.”

[23:26]  ¹⁵ tn Heb “answered and said.”

[23:26]  ¹⁶ 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.”

[25:5]  ¹⁷ tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”

[27:19]  ¹⁸ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ¹⁹ tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.

[27:19]  ²⁰ tn Heb “in their eyes.”

[28:5]  ²¹ sn That is about two quarts.

[28:5]  ²² sn That is about one quart.

[28:18]  ²³ tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.

[31:17]  ²⁴ tn Heb “every male among the little ones.”

[31:17]  sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.

[31:17]  ²⁵ tn Heb “every woman who has known [a] man by lying with a man.”

[35:28]  ²⁶ tn Heb “he.”