Bilangan 11:32

11:32 And the people stayed up ¹  all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, ²  and they spread them out ³  for themselves all around the camp.

Bilangan 15:39

15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow ⁴  after your own heart and your own eyes that lead you to unfaithfulness. ⁵ 

Bilangan 20:5

20:5 Why ⁶  have you brought us up from Egypt only to bring us to ⁷  this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ⁸  to show me as holy ⁹  before ¹⁰  the Israelites, therefore you will not bring this community into the land I have given them.” ¹¹ 

Bilangan 27:21

27:21 And he will stand before Eleazar the priest, who ¹²  will seek counsel ¹³  for him before the Lord by the decision of the Urim. ¹⁴  At his command ¹⁵  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

Bilangan 29:39

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”

Bilangan 31:50

31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves ¹⁶  before the Lord.” ¹⁷ 

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ¹⁸  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ¹⁹  the inhabitants of the land.

[11:32]  ¹ tn Heb “rose up, stood up.”

[11:32]  ² sn This is about two thousand liters.

[11:32]  ³ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.

[15:39]  ⁴ tn Heb “seek out, look into.”

[15:39]  ⁵ tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”

[20:5]  ⁶ tn Heb “and why.”

[20:5]  ⁷ tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.

[20:12]  ⁸ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ⁹ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ¹⁰ tn Heb “in the eyes of.”

[20:12]  ¹¹ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[27:21]  ¹² tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ¹³ tn Heb “ask.”

[27:21]  ¹⁴ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ¹⁵ tn Heb “mouth,” meaning what he will say.

[31:50]  ¹⁶ tn Heb “our souls.”

[31:50]  ¹⁷ sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.

[32:17]  ¹⁸ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ¹⁹ tn Heb “from before.”