Bilangan 4:11

4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles.

Bilangan 8:20

8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them.

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 10:35

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”

Bilangan 16:16

16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.

Bilangan 21:2

21:2 So Israel made a vow ¹  to the Lord and said, “If you will indeed deliver ²  this people into our ³  hand, then we will utterly destroy ⁴  their cities.”

Bilangan 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ⁵ 

Bilangan 22:38

22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able ⁶  to speak ⁷  just anything? I must speak ⁸  only the word that God puts in my mouth.”

Bilangan 23:29

23:29 Then Balaam said to Balak, “Build seven altars here for me, and prepare seven bulls and seven rams.”

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ⁹  You must indeed ¹⁰  give them possession of an inheritance among their father’s relatives, and you must transfer ¹¹  the inheritance of their father to them.

Bilangan 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ¹²  of hundreds and brought it into the tent of meeting as a memorial ¹³  for the Israelites before the Lord.

Bilangan 32:5

32:5 So they said, “If we have found favor in your sight, ¹⁴  let this land be given to your servants for our inheritance. Do not have us cross ¹⁵  the Jordan River.” ¹⁶ 

Bilangan 32:16

The Offer of the Reubenites and Gadites

32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, ¹⁷ 

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, ¹⁸  and demolish their high places.

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ¹⁹  the land as an inheritance by lot to the Israelites; and my lord was commanded by the Lord to give the inheritance of our brother Zelophehad to his daughters.

[21:2]  ¹ 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]  ² 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]  ³ tn Heb “my.”

[21:2]  ⁴ 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.

[22:31]  ⁵ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[22:38]  ⁶ tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”

[22:38]  ⁷ tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.

[22:38]  ⁸ tn The imperfect tense is here taken as an obligatory imperfect.

[27:7]  ⁹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ¹⁰ 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]  ¹¹ 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.”

[31:54]  ¹² tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ¹³ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[32:5]  ¹⁴ tn Heb “eyes.”

[32:5]  ¹⁵ tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

[32:5]  ¹⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[32:16]  ¹⁷ tn Heb “our little ones.”

[33:52]  ¹⁸ tn The Hebrew text repeats the verb “you will destroy.”

[36:2]  ¹⁹ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.