Bilangan 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ¹  will not fall on the Israelite community. The Levites are responsible for the care ²  of the tabernacle of the testimony.”

Bilangan 2:32

Summary

2:32 These are the Israelites, numbered according to their families. ³  All those numbered in the camps, by their divisions, are 603,550.

Bilangan 3:36

3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, ⁴ 

Bilangan 4:3

4:3 from thirty years old and upward to fifty years old, all who enter the company ⁵  to do the work in the tent of meeting.

Bilangan 4:23

4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting.

Bilangan 4:26-27

4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ⁶  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ⁷ 

4:27 “All the service of the Gershonites, whether ⁸  carrying loads ⁹  or for any of their work, will be at the direction of ¹⁰  Aaron and his sons. You will assign them all their tasks ¹¹  as their responsibility.

Bilangan 4:30

4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting.

Bilangan 5:25

5:25 The priest will take the grain offering of suspicion from the woman’s hand, wave the grain offering before the Lord, and bring it to the altar.

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 7:19

7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:25

7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:31

7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:37

7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:43

7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:49

7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:61

7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:67

7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:73

7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:79

7:79 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 8:7

8:7 And do this ¹²  to them to purify them: Sprinkle water of purification ¹³  on them; then have them shave ¹⁴  all their body ¹⁵  and wash ¹⁶  their clothes, and so purify themselves. ¹⁷ 

Bilangan 8:21

8:21 The Levites purified themselves ¹⁸  and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them.

Bilangan 11:33

11:33 But while the meat was still between their teeth, before they chewed it, ¹⁹  the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.

Bilangan 14:10

14:10 However, the whole community threatened to stone them. ²⁰  But ²¹  the glory ²²  of the Lord appeared to all the Israelites at the tent ²³  of meeting.

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ²⁴  forgiving iniquity and transgression, ²⁵  but by no means clearing ²⁶  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ²⁷ 

Bilangan 14:30

14:30 You will by no means enter into the land where ²⁸  I swore ²⁹  to settle ³⁰  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

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 16:7

16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!”

Bilangan 16:18

16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron.

Bilangan 20:14

Rejection by the Edomites

20:14 ³¹ Moses ³²  sent messengers from Kadesh to the king of Edom: ³³  “Thus says your brother Israel: ‘You know all the hardships we have experienced, ³⁴ 

Bilangan 21:2

21:2 So Israel made a vow ³⁵  to the Lord and said, “If you will indeed deliver ³⁶  this people into our ³⁷  hand, then we will utterly destroy ³⁸  their cities.”

Bilangan 25:11

25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ³⁹  for my sake among them, so that I did not consume the Israelites in my zeal. ⁴⁰ 

Bilangan 26:3

26:3 So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River ⁴¹  across from Jericho. ⁴²  They said,

Bilangan 27:7-8

27:7 “The daughters of Zelophehad have a valid claim. ⁴³  You must indeed ⁴⁴  give them possession of an inheritance among their father’s relatives, and you must transfer ⁴⁵  the inheritance of their father to them. 27:8 And you must tell the Israelites, ‘If a man dies ⁴⁶  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 27:22

27:22 So Moses did as the Lord commanded him; he took Joshua and set ⁴⁷  him before Eleazar the priest and before the whole community.

Bilangan 28:7

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ⁴⁸  You must pour out the strong drink ⁴⁹  as a drink offering to the Lord in the holy place.

Bilangan 31:3

31:3 So Moses spoke to the people: “Arm ⁵⁰  men from among you for the war, to attack the Midianites and to execute ⁵¹  the Lord’s vengeance on Midian.

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ⁵²  not ⁵³  one of the men twenty years old and upward ⁵⁴  who came from Egypt will see the land that I swore to give ⁵⁵  to Abraham, Isaac, and Jacob,

Bilangan 33:52

33:52 you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images, ⁵⁶  and demolish their high places.

[1:53]  ¹ 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]  ² 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.

[2:32]  ³ tn Heb “the house of their fathers.” So also in v. 34.

[3:36]  ⁴ tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.

[4:3]  ⁵ tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”

[4:26]  ⁶ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ⁷ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[4:27]  ⁸ tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.

[4:27]  ⁹ tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).

[4:27]  ¹⁰ tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.

[4:27]  ¹¹ tn Or “burden.”

[8:7]  ¹² tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

[8:7]  ¹³ tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

[8:7]  ¹⁴ tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

[8:7]  ¹⁵ tn Heb “flesh.”

[8:7]  ¹⁶ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ¹⁷ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

[8:21]  ¹⁸ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

[11:33]  ¹⁹ tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

[14:10]  ²⁰ 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]  ²¹ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ²² 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]  ²³ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[14:18]  ²⁴ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ²⁵ tn Or “rebellion.”

[14:18]  ²⁶ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ²⁷ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:30]  ²⁸ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ²⁹ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ³⁰ tn Heb “to cause you to dwell; to cause you to settle.”

[20:14]  ³¹ sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

[20:14]  ³² tn Heb “And Moses sent.”

[20:14]  ³³ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

[20:14]  ³⁴ tn Heb “found.”

[21:2]  ³⁵ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ³⁶ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ³⁷ tn Heb “my.”

[21:2]  ³⁸ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[25:11]  ³⁹ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ⁴⁰ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[26:3]  ⁴¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62).

[26:3]  ⁴² map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[27:7]  ⁴³ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁴⁴ tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ⁴⁵ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[27:8]  ⁴⁶ tn Heb “a man, if he dies.”

[27:22]  ⁴⁷ tn Heb “stood.”

[28:7]  ⁴⁸ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ⁴⁹ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[31:3]  ⁵⁰ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

[31:3]  ⁵¹ tn Heb “give.”

[32:11]  ⁵² tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ⁵³ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ⁵⁴ tc The LXX adds “those knowing bad and good.”

[32:11]  ⁵⁵ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[33:52]  ⁵⁶ tn The Hebrew text repeats the verb “you will destroy.”