Bilangan 7:11

7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ¹  for the dedication of the altar.”

Bilangan 9:19

9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions ²  of the Lord and did not journey.

Bilangan 10:32

10:32 And if you come with us, it is certain ³  that whatever good things the Lord will favor us with, we will share with you as well.”

Bilangan 10:34

10:34 ⁴  And the cloud of the Lord was over them by day, when they traveled ⁵  from the camp.

Bilangan 11:3

11:3 So he called the name of that place Taberah ⁶  because there the fire of the Lord burned among them.

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 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ⁷  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 16:29

16:29 If these men die a natural death, ⁸  or if they share the fate ⁹  of all men, then the Lord has not sent me.

Bilangan 16:35

16:35 Then a fire ¹⁰  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 19:1

The Red Heifer Ritual

19:1 ¹¹ The Lord spoke to Moses and Aaron:

Bilangan 20:3

20:3 The people contended ¹²  with Moses, saying, ¹³  “If only ¹⁴  we had died when our brothers died before the Lord!

Bilangan 20:27

20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight ¹⁵  of the whole community.

Bilangan 21:6

21:6 So the Lord sent poisonous ¹⁶  snakes ¹⁷  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, ¹⁸  for the Lord has refused to permit me to go ¹⁹  with you.”

Bilangan 22:19

22:19 Now therefore, please stay ²⁰  the night here also, that I may know what more the Lord might say to me.” ²¹ 

Bilangan 22:24

22:24 Then the angel of the Lord stood in a path ²²  among the vineyards, where there was a wall on either side. ²³ 

Bilangan 22:26

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.

Bilangan 23:8

23:8 How ²⁴  can I curse ²⁵  one whom God has not cursed,

or how can I denounce one whom the Lord has not denounced?

Bilangan 23:26

23:26 But Balaam replied ²⁶  to Balak, “Did I not tell you, ‘All that the Lord speaks, ²⁷  I must do’?”

Bilangan 24:11

24:11 So now, go back where you came from! ²⁸  I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”

Bilangan 27:12

Leadership Change

27:12 ²⁹ Then the Lord said to Moses, “Go up this mountain of the Abarim range, ³⁰  and see ³¹  the land I have given ³²  to the Israelites.

Bilangan 27:16

27:16 “Let the Lord, the God of the spirits of all humankind, ³³  appoint ³⁴  a man over the community,

Bilangan 27:18

27:18 The Lord replied ³⁵  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ³⁶  and lay your hand on him; ³⁷ 

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 30:1

Vows Made by Men

30:1 ³⁸ Moses told the leaders ³⁹  of the tribes concerning the Israelites, “This is what ⁴⁰  the Lord has commanded:

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 ⁴¹  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

32:20 Then Moses replied, ⁴²  “If you will do this thing, and if you will arm yourselves for battle before the Lord,

Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ⁴³  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. ⁴⁴ 

Bilangan 33:2

33:2 Moses recorded their departures ⁴⁵  according to their journeys, by the commandment ⁴⁶  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 ⁴⁷  to the Israelites by the word ⁴⁸  of the Lord: “What the tribe of the Josephites is saying is right.

[7:11]  ¹ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[9:19]  ² 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).

[10:32]  ³ tn Heb “and it shall be.”

[10:34]  ⁴ 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]  ⁵ tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[11:3]  ⁶ 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.

[16:3]  ⁷ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[16:29]  ⁸ tn Heb “if like the death of every man they die.”

[16:29]  ⁹ tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[16:35]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “and they said, saying.”

[20:3]  ¹⁴ 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.

[20:27]  ¹⁵ tn Heb “eyes.”

[21:6]  ¹⁶ tn Heb “fiery.”

[21:6]  ¹⁷ 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]  ¹⁸ tc The LXX adds “to your lord.”

[22:13]  ¹⁹ 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]  ²⁰ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ²¹ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[22:24]  ²² 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]  ²³ tn Heb “a wall on this side, and a wall on that side.”

[23:8]  ²⁴ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

[23:8]  ²⁵ tn The imperfect tense should here be classified as a potential imperfect.

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

[23:26]  ²⁷ 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.”

[24:11]  ²⁸ tn Heb “flee to your place.”

[27:12]  ²⁹ 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]  ³⁰ 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]  ³¹ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

[27:12]  ³² 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.

[27:16]  ³³ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ³⁴ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[27:18]  ³⁵ tn Or “said.”

[27:18]  ³⁶ 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]  ³⁷ sn This symbolic act would indicate the transfer of leadership to Joshua.

[30:1]  ³⁸ sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.

[30:1]  ³⁹ tn Heb “heads.”

[30:1]  ⁴⁰ tn Heb “This is the word which.”

[32:7]  ⁴¹ tn Heb “heart.” So also in v. 9.

[32:20]  ⁴² tn Heb “said to them.”

[32:23]  ⁴³ tn The nuance of the perfect tense here has to be the future perfect.

[32:31]  ⁴⁴ tn Heb “that which the Lord has spoken to your servants, thus we will do.”

[33:2]  ⁴⁵ tn Heb “their goings out.”

[33:2]  ⁴⁶ tn Heb “mouth.”

[36:5]  ⁴⁷ tn Heb “commanded.”

[36:5]  ⁴⁸ tn Heb “mouth.”