Bilangan 9:4

9:4 So Moses instructed ¹  the Israelites to observe ²  the Passover.

Bilangan 11:16

The Response of God

11:16 ³ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ⁴  over them, and bring them to the tent of meeting; let them take their position there with you.

Bilangan 11:31

Provision of Quail

11:31 Now a wind ⁵  went out ⁶  from the Lord and brought quail ⁷  from the sea, and let them fall ⁸  near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet ⁹  high on the surface of the ground.

Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹⁰  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Bilangan 15:34

15:34 They put him in custody, because there was no clear instruction about what should be done to him.

Bilangan 16:4

16:4 When Moses heard it he fell down with his face to the ground. ¹¹ 

Bilangan 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ¹²  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Bilangan 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

Bilangan 27:3

27:3 “Our father died in the wilderness, although ¹³  he was not part of ¹⁴  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ¹⁵  and he had no sons.

Bilangan 29:6

29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

Bilangan 30:5

30:5 But if her father overrules her when he hears ¹⁶  about it, then none ¹⁷  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ¹⁸  her from it, because her father overruled her.

Bilangan 33:3

33:3 They departed from Rameses in the first month, on the fifteenth day of the first month; on the day ¹⁹  after the Passover the Israelites went out defiantly ²⁰  in plain sight ²¹  of all the Egyptians.

[9:4]  ¹ tn Heb “spoke to.”

[9:4]  ² tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.

[11:16]  ³ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ⁴ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[11:31]  ⁵ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

[11:31]  ⁶ tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

[11:31]  ⁷ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

[11:31]  ⁸ tn Or “left them fluttering.”

[11:31]  ⁹ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

[12:14]  ¹⁰ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[16:4]  ¹¹ tn Heb “fell on his face.”

[19:13]  ¹² sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[27:3]  ¹³ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ¹⁴ tn Heb “in the midst of.”

[27:3]  ¹⁵ tn The word order is emphatic: “but in/on account of his own sins he died.”

[30:5]  ¹⁶ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ¹⁷ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ¹⁸ tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[33:3]  ¹⁹ tn Heb “morrow.”

[33:3]  ²⁰ tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).

[33:3]  ²¹ tn Heb “in the eyes.”