Bilangan 2:34

2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way ¹  they camped under their standards, and that is the way they traveled, each with his clan and family.

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. ² 

Bilangan 5:17

5:17 The priest will then take holy water ³  in a pottery jar, and take some ⁴  of the dust ⁵  that is on the floor of the tabernacle, and put it into the water.

Bilangan 8:11

8:11 and Aaron is to offer ⁶  the Levites before the Lord as a wave offering from the Israelites, that they may do the work ⁷  of the Lord.

Bilangan 8:22

8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.

Bilangan 9:12

9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.

Bilangan 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ⁸  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them.

Bilangan 11:11

11:11 And Moses said to the Lord, “Why have you afflicted ⁹  your servant? Why have I not found favor in your sight, that ¹⁰  you lay the burden of this entire people on me?

Bilangan 12:1

Miriam and Aaron Oppose Moses

12:1 ¹¹ Then Miriam and Aaron spoke against ¹²  Moses because of the Cushite ¹³  woman he had married ¹⁴  (for he had married an Ethiopian woman).

Bilangan 15:6

15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,

Bilangan 15:14

15:14 If a resident foreigner is living ¹⁵  with you – or whoever is among you ¹⁶  in future generations ¹⁷  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ¹⁸ 

Bilangan 15:19

15:19 and you eat ¹⁹  some of the food of the land, you must offer up a raised offering ²⁰  to the Lord.

Bilangan 15:22

Rules for Unintentional Offenses

15:22 ²¹ “‘If you ²²  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –

Bilangan 16:1

The Rebellion of Korah

16:1 ²³ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ²⁴  took men ²⁵ 

Bilangan 16:33

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community.

Bilangan 19:14

19:14 “‘This is the law: When a man dies ²⁶  in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days.

Bilangan 19:17

19:17 “‘For a ceremonially unclean person you must take ²⁷  some of the ashes of the heifer ²⁸  burnt for purification from sin and pour ²⁹  fresh running ³⁰  water over them in a vessel.

Bilangan 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ³¹  to me.

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ³²  You must indeed ³³  give them possession of an inheritance among their father’s relatives, and you must transfer ³⁴  the inheritance of their father to them.

Bilangan 28:11

Monthly Offerings

28:11 “‘On the first day of each month ³⁵  you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old,

Bilangan 30:4

30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, ³⁶  then all her vows will stand, ³⁷  and every obligation to which she has pledged herself will stand.

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ³⁸  the vow she has taken, ³⁹  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

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.” ⁴⁰ 

Bilangan 35:23

35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

[2:34]  ¹ tn The Hebrew word is כֵּן (ken, “thus, so”).

[4:32]  ² tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[5:17]  ³ tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway.

[5:17]  ⁴ tn Heb “from.” The preposition is used here with a partitive sense.

[5:17]  ⁵ sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.

[8:11]  ⁶ tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.

[8:11]  ⁷ tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.

[10:33]  ⁸ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[11:11]  ⁹ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

[11:11]  ¹⁰ tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

[12:1]  ¹¹ sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8,” VT 26 (1976): 500-504.

[12:1]  ¹² tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.

[12:1]  sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).

[12:1]  ¹³ tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.

[12:1]  ¹⁴ tn Heb “taken.”

[15:14]  ¹⁵ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ¹⁶ tn Heb “in your midst.”

[15:14]  ¹⁷ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ¹⁸ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:19]  ¹⁹ tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.

[15:19]  ²⁰ tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.

[15:22]  ²¹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ²² tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[16:1]  ²³ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ²⁴ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ²⁵ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[19:14]  ²⁶ tn The word order gives the classification and then the condition: “a man, when he dies….”

[19:17]  ²⁷ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

[19:17]  ²⁸ tn The word “heifer” is not in the Hebrew text, but it is implied.

[19:17]  ²⁹ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

[19:17]  ³⁰ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

[22:16]  ³¹ tn The infinitive construct is the object of the preposition.

[27:7]  ³² tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ³³ 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]  ³⁴ 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.”

[28:11]  ³⁵ tn Heb “of your months.”

[30:4]  ³⁶ tn The intent of this expression is that he does not object to the vow.

[30:4]  ³⁷ tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).

[30:8]  ³⁸ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ³⁹ tn Heb “which [she is] under it.”

[32:32]  ⁴⁰ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.