Bilangan 1:18

1:18 and they assembled ¹  the entire community together on the first day of the second month. ²  Then the people recorded their ancestry ³  by their clans and families, and the men who were twenty years old or older were listed ⁴  by name individually,

Bilangan 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ⁵  will not fall on the Israelite community. The Levites are responsible for the care ⁶  of the tabernacle of the testimony.”

Bilangan 3:7

3:7 They are responsible for his needs ⁷  and the needs of the whole community before the tent of meeting, by attending ⁸  to the service of the tabernacle.

Bilangan 4:34

Summary

4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans,

Bilangan 8:20

8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them.

Bilangan 14:2

14:2 And all the Israelites murmured ⁹  against Moses and Aaron, and the whole congregation said to them, “If only we had died ¹⁰  in the land of Egypt, or if only we had perished ¹¹  in this wilderness!

Bilangan 14:10

14:10 However, the whole community threatened to stone them. ¹²  But ¹³  the glory ¹⁴  of the Lord appeared to all the Israelites at the tent ¹⁵  of meeting.

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 15:26

15:26 And the whole community ¹⁶  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Bilangan 15:35-36

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ¹⁷  him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, ¹⁸  just as the Lord commanded Moses.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹⁹  and said, “O God, the God of the spirits of all people, ²⁰  will you be angry with the whole community when only one man sins?” ²¹ 

Bilangan 16:26

16:26 And he said to the community, “Move away from the tents of these wicked ²²  men, and do not touch anything they have, lest you be destroyed because ²³  of all their sins.” ²⁴ 

Bilangan 20:1

The Israelites Complain Again

20:1 ²⁵ Then the entire community of Israel ²⁶  entered the wilderness of Zin in the first month, ²⁷  and the people stayed in Kadesh. ²⁸  Miriam died and was buried there. ²⁹ 

Bilangan 25:6

25:6 Just then ³⁰  one of the Israelites came and brought to his brothers ³¹  a Midianite woman in the plain view of Moses and of ³²  the whole community of the Israelites, while they ³³  were weeping at the entrance of the tent of meeting.

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ³⁴  everyone who can serve in the army of Israel.” ³⁵ 

Bilangan 27:22

27:22 So Moses did as the Lord commanded him; he took Joshua and set ³⁶  him before Eleazar the priest and before the whole community.

Bilangan 31:12

31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains ³⁷  of Moab, along the Jordan River ³⁸  across from Jericho. ³⁹ 

Bilangan 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

[1:18]  ¹ tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”

[1:18]  ² tc The LXX adds “of the second year.”

[1:18]  ³ tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaldu). The cognate noun תּוֹלְדוֹת (tolÿdot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.

[1:18]  ⁴ tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”

[1:53]  ⁵ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity.

[1:53]  ⁶ tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[3:7]  ⁷ tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.

[3:7]  ⁸ tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”

[14:2]  ⁹ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

[14:2]  ¹⁰ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

[14:2]  ¹¹ tn Heb “died.”

[14:10]  ¹² tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ¹³ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ¹⁴ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ¹⁵ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[15:26]  ¹⁶ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[15:35]  ¹⁷ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[15:36]  ¹⁸ tn Heb “stoned him with stones, and he died.”

[16:22]  ¹⁹ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ²⁰ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ²¹ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[16:26]  ²² tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ²³ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ²⁴ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[20:1]  ²⁵ 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]  ²⁶ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[25:6]  ³⁰ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ³¹ tn Or “to his family”; or “to his clan.”

[25:6]  ³² tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ³³ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[26:2]  ³⁴ tn Heb “house of their fathers.”

[26:2]  ³⁵ tn Heb “everyone who goes out in the army in Israel.”

[27:22]  ³⁶ tn Heb “stood.”

[31:12]  ³⁷ tn Or “steppes.”

[31:12]  ³⁸ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ³⁹ tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.

[31:12]  map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.