Bilangan 5:10

5:10 Every man’s holy things ¹  will be his; whatever any man gives the priest will be his.’”

Bilangan 5:20

5:20 But if you ²  have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you….” ³ 

Bilangan 15:33

15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community.

Bilangan 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ⁴  the priesthood also?

Bilangan 16:35

16:35 Then a fire ⁵  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 20:27

20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight ⁶  of the whole community.

Bilangan 23:6

23:6 So he returned to him, and he was still ⁷  standing by his burnt offering, he and all the princes of Moab.

Bilangan 24:2

24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ⁸  and the Spirit of God came upon him.

Bilangan 24:18

24:18 Edom will be a possession,

Seir, ⁹  his enemies, will also be a possession;

but Israel will act valiantly.

Bilangan 25:1

Israel’s Sin with the Moabite Women

25:1 ¹⁰ When ¹¹  Israel lived in Shittim, the people began to commit sexual immorality ¹²  with the daughters of Moab.

Bilangan 27:2

27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said,

Bilangan 27:4

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession ¹³  among the relatives ¹⁴  of our father.”

Bilangan 32:6-7

Moses’ Response

32:6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you ¹⁵  remain here? 32:7 Why do you frustrate the intent ¹⁶  of the Israelites to cross over into the land which the Lord has given them?

Bilangan 33:4

33:4 Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods.

[5:10]  ¹ sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

[5:20]  ² tn The pronoun is emphatic – “but you, if you have gone astray.”

[5:20]  ³ tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.

[16:10]  ⁴ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

[16:10]  sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

[16:35]  ⁵ 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.

[20:27]  ⁶ tn Heb “eyes.”

[23:6]  ⁷ tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.

[24:2]  ⁸ tn Heb “living according to their tribes.”

[24:18]  ⁹ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

[25:1]  ¹⁰ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ¹¹ tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ¹² sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

[27:4]  ¹³ tn That is, the possession of land, or property, among the other families of their tribe.

[27:4]  ¹⁴ tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

[32:6]  ¹⁵ tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”

[32:7]  ¹⁶ tn Heb “heart.” So also in v. 9.