Bilangan 4:35

4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting;

Bilangan 4:39

4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting –

Bilangan 4:43

4:43 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting –

Bilangan 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ¹  takes a special vow, ²  to take a vow ³  as a Nazirite, ⁴  to separate ⁵  himself to the Lord,

Bilangan 15:38

15:38 “Speak to the Israelites and tell them to make ⁶  tassels ⁷  for themselves on the corners of their garments throughout their generations, and put a blue thread ⁸  on the tassel of the corners.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ⁹  of the community, chosen from the assembly, ¹⁰  famous men. ¹¹ 

Bilangan 21:26

21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, ¹²  as far as the Arnon.

Bilangan 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ¹³  altar a bull and a ram.

Bilangan 31:26

31:26 “You and Eleazar the priest, and all the family leaders of the community, take the sum ¹⁴  of the plunder that was captured, both people and animals.

[6:2]  ¹ tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.

[6:2]  ² tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”

[6:2]  ³ tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.

[6:2]  ⁴ tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the Lord and show signs of separation from the world. Samuel was to be a Nazirite, as the fragment of the text from Qumran confirms – “he will be a נָזִיר (nazir) forever” (1 Sam 1:22).

[6:2]  ⁵ tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.”

[15:38]  ⁶ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

[15:38]  ⁷ sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

[15:38]  ⁸ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

[16:2]  ⁹ tn Heb “princes” (so KJV, ASV).

[16:2]  ¹⁰ tn These men must have been counselors or judges of some kind.

[16:2]  ¹¹ tn Heb “men of name,” or “men of renown.”

[21:26]  ¹² sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.

[23:2]  ¹³ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[31:26]  ¹⁴ tn The idiom here is “take up the head,” meaning take a census, or count the totals.