Bilangan 1:5

1:5 Now these are the names of the men who are to help ¹  you:

from ²  Reuben, Elizur son of Shedeur;

Bilangan 1:18

1:18 and they assembled ³  the entire community together on the first day of the second month. ⁴  Then the people recorded their ancestry ⁵  by their clans and families, and the men who were twenty years old or older were listed ⁶  by name individually,

Bilangan 2:17

The Tribe in the Center

2:17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place ⁷  under his standard.

Bilangan 3:41

3:41 And take ⁸  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 4:16

4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has ⁹  the appointed responsibility over all the tabernacle with ¹⁰  all that is in it, over the sanctuary and over all its furnishings.” ¹¹ 

Bilangan 4:23

4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting.

Bilangan 4:26

4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ¹²  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ¹³ 

Bilangan 5:2

5:2 “Command the Israelites to expel ¹⁴  from the camp every leper, ¹⁵  everyone who has a discharge, ¹⁶  and whoever becomes defiled by a corpse. ¹⁷ 

Bilangan 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

Bilangan 5:14

5:14 and if jealous feelings ¹⁸  come over him and he becomes suspicious ¹⁹  of his wife, when she is defiled; ²⁰  or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled –

Bilangan 5:30

5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.

Bilangan 7:17

7:17 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab.

Bilangan 8:26

8:26 They may assist ²¹  their colleagues ²²  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ²³  the Levites regarding their duties.”

Bilangan 9:5

9:5 And they observed the Passover ²⁴  on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

Bilangan 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 12:8

12:8 With him I will speak face to face, ²⁵  openly, ²⁶  and not in riddles; and he will see the form ²⁷  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Bilangan 13:2

13:2 “Send out men to investigate ²⁸  the land of Canaan, which I am giving ²⁹  to the Israelites. You are to send one man from each ancestral tribe, ³⁰  each one a leader among them.”

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ³¹  me, and how long will they not believe ³²  in me, in spite of the signs that I have done among them?

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ³³  forgiving iniquity and transgression, ³⁴  but by no means clearing ³⁵  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ³⁶ 

Bilangan 14:35

14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”

Bilangan 15:14

15:14 If a resident foreigner is living ³⁷  with you – or whoever is among you ³⁸  in future generations ³⁹  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ⁴⁰ 

Bilangan 15:23

15:23 all that the Lord has commanded you by the authority ⁴¹  of Moses, from the day that the Lord commanded Moses and continuing through your future generations –

Bilangan 16:7

16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!”

Bilangan 16:9

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them?

Bilangan 18:3

18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die.

Bilangan 19:2

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ⁴²  the Israelites to bring ⁴³  you a red ⁴⁴  heifer ⁴⁵  without blemish, which has no defect ⁴⁶  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 ⁴⁷  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 23:4

23:4 Then God met Balaam, who ⁴⁸  said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.”

Bilangan 25:11

25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ⁴⁹  for my sake among them, so that I did not consume the Israelites in my zeal. ⁵⁰ 

Bilangan 26:9

26:9 Eliab’s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers ⁵¹  of Korah when they rebelled against the Lord.

Bilangan 26:12

Simeon

26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites;

Bilangan 26:15

Gad

26:15 The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites;

Bilangan 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 26:26

Zebulun

26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites.

Bilangan 26:38

Benjamin

26:38 The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites;

Bilangan 26:44

Asher

26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites.

Bilangan 26:59

26:59 Now the name of Amram’s wife was Jochebed, daughter of Levi, who was born ⁵²  to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister.

Bilangan 26:65

26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 27:7

27:7 “The daughters of Zelophehad have a valid claim. ⁵³  You must indeed ⁵⁴  give them possession of an inheritance among their father’s relatives, and you must transfer ⁵⁵  the inheritance of their father to them.

Bilangan 28:2

28:2 “Command the Israelites: ⁵⁶  ‘With regard to my offering, ⁵⁷  be sure to offer ⁵⁸  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁵⁹ 

Bilangan 28:7

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ⁶⁰  You must pour out the strong drink ⁶¹  as a drink offering to the Lord in the holy place.

Bilangan 28:13

28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord.

Bilangan 31:23

31:23 everything that may stand the fire, you are to pass through the fire, ⁶²  and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.

Bilangan 35:23

35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Bilangan 36:2

36:2 They said, “The Lord commanded my lord to give ⁶³  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.

[1:5]  ¹ tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.

[1:5]  ² tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).

[1:18]  ³ tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”

[1:18]  ⁴ tc The LXX adds “of the second year.”

[1:18]  ⁵ 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]  ⁶ 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.”

[2:17]  ⁷ tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.

[3:41]  ⁸ 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.

[4:16]  ⁹ tn This is supplied to the line to clarify “appointed.”

[4:16]  ¹⁰ tn Heb “and.”

[4:16]  ¹¹ sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.

[4:26]  ¹² tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ¹³ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[5:2]  ¹⁴ tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).

[5:2]  ¹⁵ sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.

[5:2]  ¹⁶ sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.

[5:2]  ¹⁷ tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).

[5:14]  ¹⁸ tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.

[5:14]  ¹⁹ tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.

[5:14]  ²⁰ tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.

[8:26]  ²¹ tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

[8:26]  ²² tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ²³ tn Heb “you shall do, make.”

[9:5]  ²⁴ tc The LXX omits this first clause; it also omits “at twilight.”

[12:8]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[13:2]  ²⁸ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

[13:2]  ²⁹ tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

[13:2]  ³⁰ tn Heb “one man one man of the tribe of his fathers.”

[14:11]  ³¹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ³² tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[14:18]  ³³ 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]  ³⁴ tn Or “rebellion.”

[14:18]  ³⁵ 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]  ³⁶ 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.

[15:14]  ³⁷ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ³⁸ tn Heb “in your midst.”

[15:14]  ³⁹ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ⁴⁰ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:23]  ⁴¹ tn Heb “hand.”

[19:2]  ⁴² tn Heb “speak to.”

[19:2]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Heb “wherein there is no defect.”

[22:23]  ⁴⁷ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[23:4]  ⁴⁸ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

[25:11]  ⁴⁹ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ⁵⁰ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[26:9]  ⁵¹ tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”

[26:59]  ⁵² tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.

[27:7]  ⁵³ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁵⁴ 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]  ⁵⁵ 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.”

[28:2]  ⁵⁶ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁵⁷ tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ⁵⁸ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁵⁹ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[28:7]  ⁶⁰ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ⁶¹ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[31:23]  ⁶² sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.

[36:2]  ⁶³ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.