Bilangan 5:14

5:14 and if jealous feelings ¹  come over him and he becomes suspicious ²  of his wife, when she is defiled; ³  or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled –

Bilangan 6:5

6:5 “‘All the days of the vow ⁴  of his separation no razor may be used on his head ⁵  until the time ⁶  is fulfilled for which he separated himself to the Lord. He will be holy, ⁷  and he must let ⁸  the locks of hair on his head grow long.

Bilangan 11:11

11:11 And Moses said to the Lord, “Why have you afflicted ⁹  your servant? Why have I not found favor in your sight, that ¹⁰  you lay the burden of this entire people on me?

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ¹¹  me, and how long will they not believe ¹²  in me, in spite of the signs that I have done among them?

Bilangan 21:23

21:23 But Sihon did not permit Israel to pass through his border; he ¹³  gathered all his forces ¹⁴  together and went out against Israel into the wilderness. When ¹⁵  he came to Jahaz, he fought against Israel.

Bilangan 23:9

23:9 For from the top of the rocks I see them; ¹⁶ 

from the hills I watch them. ¹⁷ 

Indeed, a nation that lives alone,

and it will not be reckoned ¹⁸  among the nations.

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ¹⁹  the vow she has taken, ²⁰  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Bilangan 36:7

36:7 In this way the inheritance of the Israelites will not be transferred ²¹  from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.

[5:14]  ¹ tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.

[5:14]  ² tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.

[5:14]  ³ tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.

[6:5]  ⁴ tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.

[6:5]  ⁵ sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ⁶ tn Heb “days.”

[6:5]  ⁷ tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ⁸ tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[11:11]  ⁹ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

[11:11]  ¹⁰ tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

[14:11]  ¹¹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ¹² tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[21:23]  ¹³ tn Heb “Sihon.”

[21:23]  ¹⁴ tn Heb “people.”

[21:23]  ¹⁵ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[23:9]  ¹⁶ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ¹⁷ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

[23:9]  ¹⁸ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[30:8]  ¹⁹ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ²⁰ tn Heb “which [she is] under it.”

[36:7]  ²¹ tn Heb “turned aside.”