Bilangan 1:52

1:52 “The Israelites will camp according to their divisions, each man in his camp, and each man by his standard.

Bilangan 2:9

2:9 All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel ¹  at the front.

Bilangan 2:16

2:16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second.

Bilangan 2:31

2:31 All those numbered of the camp of Dan are 157,600. They will travel last, under their standards.”

Bilangan 3:26

3:26 the hangings of the courtyard, ²  the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. ³ 

Bilangan 3:35

3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.

Bilangan 4:10

4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. ⁴ 

Bilangan 7:11

7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ⁵  for the dedication of the altar.”

Bilangan 10:14

10:14 The standard ⁶  of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.

Bilangan 10:36

10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” ⁷ 

Bilangan 15:20

15:20 You must offer up a cake of the first of your finely ground flour ⁸  as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up.

Bilangan 16:32

16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods.

Bilangan 16:39

16:39 So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar.

Bilangan 16:45

16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. ⁹ 

Bilangan 20:26

20:26 Remove Aaron’s priestly garments ¹⁰  and put them on Eleazar his son, and Aaron will be gathered to his ancestors ¹¹  and will die there.”

Bilangan 21:11

21:11 Then they traveled on from Oboth and camped at Iye Abarim, ¹²  in the wilderness that is before Moab, on the eastern side. ¹³ 

Bilangan 21:27-28

21:27 That is why those who speak in proverbs ¹⁴  say,

“Come to Heshbon, let it be built.

Let the city of Sihon be established! ¹⁵ 

21:28 For fire went out from Heshbon,

a flame from the city of Sihon.

It has consumed Ar of Moab

and the lords ¹⁶  of the high places of Arnon.

Bilangan 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ¹⁷  altar a bull and a ram.

Bilangan 23:30

23:30 So Balak did as Balaam had said, and offered a bull and a ram on each altar.

Bilangan 24:7

24:7 He will pour the water out of his buckets, ¹⁸ 

and their descendants will be like abundant ¹⁹  water; ²⁰ 

their king will be greater than Agag, ²¹ 

and their kingdom will be exalted.

Bilangan 24:11

24:11 So now, go back where you came from! ²²  I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”

Bilangan 33:40

33:40 The king of Arad, the Canaanite king who lived in the south of the land of Canaan, heard about the approach of the Israelites.

Bilangan 35:34

35:34 Therefore do not defile the land that you will inhabit, in which I live, for I the Lord live among the Israelites.”

[2:9]  ¹ tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel.

[3:26]  ² tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).

[3:26]  ³ tn Heb “for all the service of it [them].”

[4:10]  ⁴ tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.

[7:11]  ⁵ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[10:14]  ⁶ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

[10:36]  ⁷ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

[15:20]  ⁸ tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).

[16:45]  ⁹ tn Heb “they fell on their faces.”

[20:26]  ¹⁰ tn The word “priestly” is supplied in the translation for clarity.

[20:26]  ¹¹ tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.

[21:11]  ¹² sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.

[21:11]  ¹³ tn Heb “the rising of the sun.”

[21:27]  ¹⁴ sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.

[21:27]  ¹⁵ tn Meaning, “rebuilt and restored.”

[21:28]  ¹⁶ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

[23:2]  ¹⁷ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.

[24:7]  ¹⁸ tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.

[24:7]  ¹⁹ tn Heb “many.”

[24:7]  ²⁰ sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.

[24:7]  ²¹ sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.

[24:11]  ²² tn Heb “flee to your place.”