Bilangan 9:5

9:5 And they observed the Passover ¹  on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

Bilangan 10:9

10:9 If you go to war in your land against an adversary who opposes ²  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ³  from your enemies.

Bilangan 10:31

10:31 Moses ⁴  said, “Do not leave us, ⁵  because you know places for us to camp in the wilderness, and you could be our guide. ⁶ 

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ⁷  and occupy it, ⁸  for we are well able to conquer it.” ⁹ 

Bilangan 14:3

14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?”

Bilangan 14:19

14:19 Please forgive ¹⁰  the iniquity of this people according to your great loyal love, ¹¹  just as you have forgiven this people from Egypt even until now.”

Bilangan 14:29-30

14:29 Your dead bodies ¹²  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where ¹³  I swore ¹⁴  to settle ¹⁵  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 14:35

14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”

Bilangan 15:19

15:19 and you eat ¹⁶  some of the food of the land, you must offer up a raised offering ¹⁷  to the Lord.

Bilangan 16:33

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community.

Bilangan 18:21

18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting.

Bilangan 20:1

The Israelites Complain Again

20:1 ¹⁸ Then the entire community of Israel ¹⁹  entered the wilderness of Zin in the first month, ²⁰  and the people stayed in Kadesh. ²¹  Miriam died and was buried there. ²² 

Bilangan 20:24

20:24 “Aaron will be gathered to his ancestors, ²³  for he will not enter into the land I have given to the Israelites because both of you ²⁴  rebelled against my word ²⁵  at the waters of Meribah.

Bilangan 21:13

21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions ²⁶  of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites.

Bilangan 21:23

21:23 But Sihon did not permit Israel to pass through his border; he ²⁷  gathered all his forces ²⁸  together and went out against Israel into the wilderness. When ²⁹  he came to Jahaz, he fought against Israel.

Bilangan 21:35

21:35 So they defeated Og, ³⁰  his sons, and all his people, until there were no survivors, ³¹  and they possessed his land.

Bilangan 22:11

22:11 “Look, a nation has come out ³²  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ³³  and drive them out.” ³⁴ 

Bilangan 23:7

23:7 Then Balaam ³⁵  uttered ³⁶  his oracle, saying,

“Balak, the king of Moab, brought me ³⁷  from Aram,

out of the mountains of the east, saying,

‘Come, pronounce a curse on Jacob for me;

come, denounce Israel.’ ³⁸ 

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ³⁹ When Balaam saw that it pleased the Lord to bless Israel, ⁴⁰  he did not go as at the other times ⁴¹  to seek for omens, ⁴²  but he set his face ⁴³  toward the wilderness.

Bilangan 26:10

26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning.

Bilangan 26:64-65

26:64 But there was not a man among these who had been ⁴⁴  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai. 26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 27:8

27:8 And you must tell the Israelites, ‘If a man dies ⁴⁵  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ⁴⁶  not ⁴⁷  one of the men twenty years old and upward ⁴⁸  who came from Egypt will see the land that I swore to give ⁴⁹  to Abraham, Isaac, and Jacob,

Bilangan 32:13

32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before ⁵⁰  the Lord was finished. ⁵¹ 

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ⁵²  them in the wilderness, and you will be the reason for their destruction.” ⁵³ 

Bilangan 33:52

33:52 you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images, ⁵⁴  and demolish their high places.

[9:5]  ¹ tc The LXX omits this first clause; it also omits “at twilight.”

[10:9]  ² tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ³ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[10:31]  ⁴ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ⁵ tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ⁶ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[13:30]  ⁷ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ⁸ tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ⁹ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[14:19]  ¹⁰ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ¹¹ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[14:29]  ¹² tn Or “your corpses” (also in vv. 32, 33).

[14:30]  ¹³ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹⁴ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹⁵ tn Heb “to cause you to dwell; to cause you to settle.”

[15:19]  ¹⁶ tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.

[15:19]  ¹⁷ tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.

[20:1]  ¹⁸ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

[20:1]  ¹⁹ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ²⁰ sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

[20:1]  ²¹ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

[20:1]  ²² sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

[20:24]  ²³ sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.

[20:24]  ²⁴ tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.

[20:24]  ²⁵ tn Heb “mouth.”

[21:13]  ²⁶ tn Or “border.”

[21:23]  ²⁷ tn Heb “Sihon.”

[21:23]  ²⁸ tn Heb “people.”

[21:23]  ²⁹ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[21:35]  ³⁰ tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

[21:35]  ³¹ tn Heb “no remnant.”

[22:11]  ³² tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ³³ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ³⁴ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[23:7]  ³⁵ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:7]  ³⁶ tn Heb “took up.”

[23:7]  ³⁷ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

[23:7]  ³⁸ sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

[24:1]  ³⁹ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ⁴⁰ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ⁴¹ tn Heb “as time after time.”

[24:1]  ⁴² tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ⁴³ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[26:64]  ⁴⁴ tn “who had been” is added to clarify the text.

[27:8]  ⁴⁵ tn Heb “a man, if he dies.”

[32:11]  ⁴⁶ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ⁴⁷ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ⁴⁸ tc The LXX adds “those knowing bad and good.”

[32:11]  ⁴⁹ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[32:13]  ⁵⁰ tn Heb “in the eyes of.”

[32:13]  ⁵¹ tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”

[32:15]  ⁵² tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ⁵³ tn Heb “and you will destroy all this people.”

[33:52]  ⁵⁴ tn The Hebrew text repeats the verb “you will destroy.”