Bilangan 1:51

1:51 Whenever the tabernacle is to move, ¹  the Levites must take it down, and whenever the tabernacle is to be reassembled, ²  the Levites must set it up. ³  Any unauthorized person ⁴  who approaches it must be killed.

Bilangan 8:26

8:26 They may assist ⁵  their colleagues ⁶  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ⁷  the Levites regarding their duties.”

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 11:10

Moses’ Complaint to the Lord

11:10 ⁸ Moses heard the people weeping ⁹  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ¹⁰ 

Bilangan 14:30

14:30 You will by no means enter into the land where ¹¹  I swore ¹²  to settle ¹³  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 15:35

15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone ¹⁴  him with stones outside the camp.”

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 18:20

Duties of the Levites

18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property ¹⁵  among them – I am your portion and your inheritance among the Israelites.

Bilangan 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 23:9

23:9 For from the top of the rocks I see them; ¹⁶ 

from the hills I watch them. ¹⁷ 

Indeed, a nation that lives alone,

and it will not be reckoned ¹⁸  among the nations.

Bilangan 23:21

23:21 He ¹⁹  has not looked on iniquity in Jacob, ²⁰ 

nor has he seen trouble ²¹  in Israel.

The Lord their God is with them;

his acclamation ²²  as king is among them.

Bilangan 26:64

26:64 But there was not a man among these who had been ²³  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai.

Bilangan 29:1

Blowing Trumpets

29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you.

Bilangan 30:4

30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, ²⁴  then all her vows will stand, ²⁵  and every obligation to which she has pledged herself will stand.

Bilangan 32:10

32:10 So the anger of the Lord was kindled that day, and he swore,

Bilangan 32:19

32:19 For we will not accept any inheritance on the other side of the Jordan River ²⁶  and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

[1:51]  ¹ tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”

[1:51]  ² tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.

[1:51]  ³ tn Heb “raise it up.”

[1:51]  ⁴ tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.

[8:26]  ⁵ 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]  ⁶ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ⁷ tn Heb “you shall do, make.”

[11:10]  ⁸ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ⁹ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ¹⁰ tn Heb “it was evil in the eyes of Moses.”

[14:30]  ¹¹ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹² tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹³ tn Heb “to cause you to dwell; to cause you to settle.”

[15:35]  ¹⁴ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

[18:20]  ¹⁵ tn The phrase “of property” is supplied as a clarification.

[23:9]  ¹⁶ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ¹⁷ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

[23:9]  ¹⁸ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[23:21]  ¹⁹ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ²⁰ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ²¹ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ²² tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[26:64]  ²³ tn “who had been” is added to clarify the text.

[30:4]  ²⁴ tn The intent of this expression is that he does not object to the vow.

[30:4]  ²⁵ tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).

[32:19]  ²⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.