Bilangan 14:17

14:17 So now, let the power of my Lord ¹  be great, just as you have said,

Bilangan 20:13

20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained ²  among them.

Bilangan 27:14

27:14 For ³  in the wilderness of Zin when the community rebelled against me, you ⁴  rebelled against my command ⁵  to show me as holy ⁶  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 15:34

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

Bilangan 12:6

12:6 The Lord ⁷  said, “Hear now my words: If there is a prophet among you, ⁸  I the Lord ⁹  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 30:14

30:14 But if her husband remains completely silent ¹⁰  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 4:36

4:36 and those of them numbered by their families were 2,750.

Bilangan 6:24

6:24 “The Lord bless you ¹¹  and protect ¹²  you;

Bilangan 31:51

31:51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments.

Bilangan 23:3

23:3 Balaam said to Balak, “Station yourself ¹³  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ¹⁴  I will tell you.” ¹⁵  Then he went to a deserted height. ¹⁶ 

Bilangan 5:31

5:31 Then the man will be free from iniquity, but that woman will bear the consequences ¹⁷  of her iniquity.’” ¹⁸ 

Bilangan 21:14

21:14 This is why it is said in the Book of the Wars of the Lord,

“Waheb in Suphah ¹⁹  and the wadis,

the Arnon

Bilangan 30:13

30:13 “Any vow or sworn obligation that would bring affliction to her, ²⁰  her husband can confirm or nullify. ²¹ 

Bilangan 31:49

31:49 and said to him, ²²  “Your servants have taken a count ²³  of the men who were in the battle, who were under our authority, ²⁴  and not one is missing.

Bilangan 32:28

32:28 So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes.

Bilangan 3:40

The Substitution for the Firstborn

3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take ²⁵  the number of their names.

Bilangan 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ²⁶  to approach him; the person he has chosen he will cause to approach him.

Bilangan 1:18

1:18 and they assembled ²⁷  the entire community together on the first day of the second month. ²⁸  Then the people recorded their ancestry ²⁹  by their clans and families, and the men who were twenty years old or older were listed ³⁰  by name individually,

Bilangan 3:43

3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.

Bilangan 12:8

12:8 With him I will speak face to face, ³¹  openly, ³²  and not in riddles; and he will see the form ³³  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Bilangan 24:14

24:14 And now, I am about to go ³⁴  back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” ³⁵ 

Bilangan 30:12

30:12 But if her husband clearly nullifies ³⁶  them when he hears them, then whatever she says ³⁷  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Bilangan 35:12

35:12 And they must stand as your towns of refuge from the avenger in order that the killer may not die until he has stood trial before the community.

Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ³⁸  of witnesses; but one witness cannot ³⁹  testify against any person to cause him to be put to death.

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ⁴⁰  to show me as holy ⁴¹  before ⁴²  the Israelites, therefore you will not bring this community into the land I have given them.” ⁴³ 

Bilangan 30:5

30:5 But if her father overrules her when he hears ⁴⁴  about it, then none ⁴⁵  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ⁴⁶  her from it, because her father overruled her.

[14:17]  ¹ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[20:13]  ² tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.

[27:14]  ³ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ⁴ tn The verb is the second masculine plural form.

[27:14]  ⁵ tn Heb “mouth.”

[27:14]  ⁶ 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.

[12:6]  ⁷ tn Heb “he.”

[12:6]  ⁸ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁹ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[30:14]  ¹⁰ tn The sentence uses the infinitive absolute to strengthen the idea.

[6:24]  ¹¹ tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.

[6:24]  ¹² tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.

[23:3]  ¹³ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ¹⁴ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ¹⁵ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ¹⁶ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[5:31]  ¹⁷ sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.

[5:31]  ¹⁸ tn The word “iniquity” can also mean the guilt for the iniquity as well as the punishment of consequences for the iniquity. These categories of meanings grew up through figurative usage (metonymies). Here the idea is that if she is guilty then she must “bear the consequences.”

[21:14]  ¹⁹ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

[30:13]  ²⁰ tn The sentence uses the infinitive construct לְעַנֹּת (lÿ’annot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.

[30:13]  ²¹ tn Heb “or her husband can nullify.”

[31:49]  ²² tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[31:49]  ²³ tn Heb “lifted up the head.”

[31:49]  ²⁴ tn Heb “in our hand.”

[3:40]  ²⁵ tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.

[16:5]  ²⁶ tn Heb “him.”

[1:18]  ²⁷ tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”

[1:18]  ²⁸ tc The LXX adds “of the second year.”

[1:18]  ²⁹ tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaldu). The cognate noun תּוֹלְדוֹת (tolÿdot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.

[1:18]  ³⁰ tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”

[12:8]  ³¹ 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]  ³² 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]  ³³ 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.

[24:14]  ³⁴ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

[24:14]  ³⁵ tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

[30:12]  ³⁶ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ³⁷ tn Heb whatever proceeds from her lips.”

[35:30]  ³⁸ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ³⁹ tn The verb should be given the nuance of imperfect of potentiality.

[20:12]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “in the eyes of.”

[20:12]  ⁴³ 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.

[30:5]  ⁴⁴ 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]  ⁴⁵ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ⁴⁶ 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.