Bilangan 2:32

Summary

2:32 These are the Israelites, numbered according to their families. ¹  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, ² 

Bilangan 4:3

4:3 from thirty years old and upward to fifty years old, all who enter the company ³  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 4:25-26

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ⁴  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. ⁵ 

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 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁶ 

Bilangan 10:9

10:9 If you go to war in your land against an adversary who opposes ⁷  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ⁸  from your enemies.

Bilangan 11:4

Complaints about Food

11:4 ⁹ Now the mixed multitude ¹⁰  who were among them craved more desirable foods, ¹¹  and so the Israelites wept again ¹²  and said, “If only we had meat to eat! ¹³ 

Bilangan 13:27

13:27 They told Moses, ¹⁴  “We went to the land where you sent us. ¹⁵  It is indeed flowing with milk and honey, ¹⁶  and this is its fruit.

Bilangan 14:23

14:23 they will by no means ¹⁷  see the land that I swore to their fathers, nor will any of them who despised me see it.

Bilangan 14:40

14:40 And early ¹⁸  in the morning they went up to the crest of the hill country, ¹⁹  saying, “Here we are, and we will go up to the place that the Lord commanded, ²⁰  for we have sinned.” ²¹ 

Bilangan 15:26

15:26 And the whole community ²²  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 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 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ²³  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 17:6

17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, ²⁴  according to their tribes ²⁵  – twelve staffs; the staff of Aaron was among their staffs.

Bilangan 21:25

21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. ²⁶ 

Bilangan 23:9

23:9 For from the top of the rocks I see them; ²⁷ 

from the hills I watch them. ²⁸ 

Indeed, a nation that lives alone,

and it will not be reckoned ²⁹  among the nations.

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 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 26:57-58

26:57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites. 26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram.

Bilangan 31:8

31:8 They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings. ³⁴  They also killed Balaam son of Beor with the sword. ³⁵ 

Bilangan 31:23

31:23 everything that may stand the fire, you are to pass through the fire, ³⁶  and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.

Bilangan 32:10

32:10 So the anger of the Lord was kindled that day, and he swore,

Bilangan 32:32

32:32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.” ³⁷ 

Bilangan 33:8

33:8 They traveled from Pi-hahiroth, ³⁸  and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah.

Bilangan 36:4

36:4 And when the Jubilee of the Israelites is to take place, ³⁹  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ⁴⁰ 

[2:32]  ¹ tn Heb “the house of their fathers.” So also in v. 34.

[3:36]  ² 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]  ³ 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]  ⁴ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ⁵ 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.

[4:32]  ⁶ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[10:9]  ⁷ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ⁸ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[11:4]  ⁹ sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition. For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, “The Manna of Sinai,” BA 10 (1947): 1-6.

[11:4]  ¹⁰ tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”

[11:4]  ¹¹ tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).

[11:4]  ¹² tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.

[11:4]  tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow.

[11:4]  ¹³ tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.

[13:27]  ¹⁴ tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

[13:27]  ¹⁵ tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

[13:27]  ¹⁶ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

[14:23]  ¹⁷ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[14:40]  ¹⁸ tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

[14:40]  ¹⁹ tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

[14:40]  ²⁰ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

[14:40]  ²¹ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

[15:26]  ²² 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.

[16:27]  ²³ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[17:6]  ²⁴ tn Heb “a rod for one leader, a rod for one leader.”

[17:6]  ²⁵ tn Heb “the house of their fathers.”

[21:25]  ²⁶ tn Heb “its daughters.”

[23:9]  ²⁷ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ²⁸ 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]  ²⁹ 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.

[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.

[31:8]  ³⁴ sn Here again we see that there was no unified empire, but Midianite tribal groups.

[31:8]  ³⁵ sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.

[31:23]  ³⁶ sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.

[32:32]  ³⁷ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[33:8]  ³⁸ tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”

[36:4]  ³⁹ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ⁴⁰ tn Heb “the tribe of our fathers.”