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 4:6

4:6 Then they must put over it a covering of fine leather ⁵  and spread over that a cloth entirely of blue, and then they must insert its poles.

Bilangan 4:19

4:19 but in order that they will live ⁶  and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint ⁷  each man ⁸  to his service and his responsibility.

Bilangan 5:30

5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.

Bilangan 14:19

14:19 Please forgive ⁹  the iniquity of this people according to your great loyal love, ¹⁰  just as you have forgiven this people from Egypt even until now.”

Bilangan 14:29

14:29 Your dead bodies ¹¹  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.

Bilangan 16:16-17

16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow. 16:17 And each of you ¹²  take his censer, put ¹³  incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.”

Bilangan 20:1

The Israelites Complain Again

20:1 ¹⁴ Then the entire community of Israel ¹⁵  entered the wilderness of Zin in the first month, ¹⁶  and the people stayed in Kadesh. ¹⁷  Miriam died and was buried there. ¹⁸ 

Bilangan 21:13

21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions ¹⁹  of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites.

Bilangan 25:6

25:6 Just then ²⁰  one of the Israelites came and brought to his brothers ²¹  a Midianite woman in the plain view of Moses and of ²²  the whole community of the Israelites, while they ²³  were weeping at the entrance of the tent of meeting.

Bilangan 30:14

30:14 But if her husband remains completely silent ²⁴  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 32:13

32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before ²⁵  the Lord was finished. ²⁶ 

Bilangan 36:7

36:7 In this way the inheritance of the Israelites will not be transferred ²⁷  from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.

[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.”

[4:6]  ⁵ tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.

[4:19]  ⁶ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

[4:19]  ⁷ tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

[4:19]  ⁸ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

[14:19]  ⁹ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ¹⁰ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[14:29]  ¹¹ tn Or “your corpses” (also in vv. 32, 33).

[16:17]  ¹² tn Heb “and take, a man, his censer.”

[16:17]  ¹³ tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.

[20:1]  ¹⁴ 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]  ¹⁵ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[21:13]  ¹⁹ tn Or “border.”

[25:6]  ²⁰ 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]  ²¹ tn Or “to his family”; or “to his clan.”

[25:6]  ²² tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ²³ 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.

[30:14]  ²⁴ tn The sentence uses the infinitive absolute to strengthen the idea.

[32:13]  ²⁵ tn Heb “in the eyes of.”

[32:13]  ²⁶ tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”

[36:7]  ²⁷ tn Heb “turned aside.”