Bilangan 9:20

9:20 When ¹  the cloud remained over the tabernacle a number of days, ²  they remained camped according to the Lord’s commandment, ³  and according to the Lord’s commandment they would journey.

Bilangan 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ⁴  Their protection ⁵  has turned aside from them, but the Lord is with us. Do not fear them!”

Bilangan 14:14

14:14 then they will tell it to the inhabitants ⁶  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ⁷  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.

Bilangan 14:42

14:42 Do not go up, for the Lord is not among you, and you will be ⁸  defeated before your enemies.

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ⁹  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 23:21

23:21 He ¹⁰  has not looked on iniquity in Jacob, ¹¹ 

nor has he seen trouble ¹²  in Israel.

The Lord their God is with them;

his acclamation ¹³  as king is among them.

[9:20]  ¹ tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”

[9:20]  ² tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.

[9:20]  ³ tn Heb “mouth of the Lord.”

[14:9]  ⁴ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ⁵ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[14:14]  ⁶ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ⁷ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[14:42]  ⁸ tn This verb could also be subordinated to the preceding: “that you be not smitten.”

[16:3]  ⁹ 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.

[23:21]  ¹⁰ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ¹¹ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ¹² tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ¹³ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.