Bilangan 3:41

3:41 And take ¹  the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.”

Bilangan 4:5

4:5 When it is time for the camp to journey, ²  Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it.

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 9:15

The Leading of the Lord

9:15 ³ On ⁴  the day that the tabernacle was set up, ⁵  the cloud ⁶  covered the tabernacle – the tent of the testimony ⁷  – and from evening until morning there was ⁸  a fiery appearance ⁹  over the tabernacle.

Bilangan 12:8

12:8 With him I will speak face to face, ¹⁰  openly, ¹¹  and not in riddles; and he will see the form ¹²  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Bilangan 14:18-19

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹³  forgiving iniquity and transgression, ¹⁴  but by no means clearing ¹⁵  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹⁶  14:19 Please forgive ¹⁷  the iniquity of this people according to your great loyal love, ¹⁸  just as you have forgiven this people from Egypt even until now.”

Bilangan 15:8

15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord,

Bilangan 16:17

16:17 And each of you ¹⁹  take his censer, put ²⁰  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 17:6

17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, ²¹  according to their tribes ²²  – twelve staffs; the staff of Aaron was among their staffs.

Bilangan 18:13

18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.

Bilangan 19:2

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ²³  the Israelites to bring ²⁴  you a red ²⁵  heifer ²⁶  without blemish, which has no defect ²⁷  and has never carried a yoke.

Bilangan 22:23

22:23 And the donkey saw the angel of the Lord standing in the road with ²⁸  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

Bilangan 25:6

25:6 Just then ²⁹  one of the Israelites came and brought to his brothers ³⁰  a Midianite woman in the plain view of Moses and of ³¹  the whole community of the Israelites, while they ³²  were weeping at the entrance of the tent of meeting.

[3:41]  ¹ tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.

[4:5]  ² tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.

[9:15]  ³ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

[9:15]  ⁴ tn Heb “and/now on the day.”

[9:15]  ⁵ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

[9:15]  ⁶ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

[9:15]  ⁷ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

[9:15]  ⁸ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

[9:15]  ⁹ tn Heb “like the appearance of fire.”

[12:8]  ¹⁰ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

[12:8]  ¹¹ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

[12:8]  ¹² tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

[14:18]  ¹³ 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]  ¹⁴ tn Or “rebellion.”

[14:18]  ¹⁵ 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]  ¹⁶ 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.

[14:19]  ¹⁷ 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]  ¹⁸ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[16:17]  ¹⁹ tn Heb “and take, a man, his censer.”

[16:17]  ²⁰ 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.

[17:6]  ²¹ tn Heb “a rod for one leader, a rod for one leader.”

[17:6]  ²² tn Heb “the house of their fathers.”

[19:2]  ²³ tn Heb “speak to.”

[19:2]  ²⁴ tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.

[19:2]  ²⁵ tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[19:2]  ²⁶ sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.

[19:2]  ²⁷ tn Heb “wherein there is no defect.”

[22:23]  ²⁸ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[25:6]  ²⁹ 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]  ³⁰ tn Or “to his family”; or “to his clan.”

[25:6]  ³¹ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ³² 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.