Bilangan 2:32

Summary

2:32 These are the Israelites, numbered according to their families. ¹  All those numbered in the camps, by their divisions, are 603,550.

Bilangan 7:87-88

7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering. 7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. ² 

Bilangan 11:10

Moses’ Complaint to the Lord

11:10 ³ Moses heard the people weeping ⁴  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ⁵ 

Bilangan 11:24

11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle.

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ⁶  and occupy it, ⁷  for we are well able to conquer it.” ⁸ 

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ⁹  me, and how long will they not believe ¹⁰  in me, in spite of the signs that I have done among them?

Bilangan 16:26-27

16:26 And he said to the community, “Move away from the tents of these wicked ¹¹  men, and do not touch anything they have, lest you be destroyed because ¹²  of all their sins.” ¹³  16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ¹⁴  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 16:42

16:42 When the community assembled ¹⁵  against Moses and Aaron, they turned toward the tent of meeting – and ¹⁶  the cloud covered it, and the glory of the Lord appeared.

Bilangan 20:1

The Israelites Complain Again

20:1 ¹⁷ Then the entire community of Israel ¹⁸  entered the wilderness of Zin in the first month, ¹⁹  and the people stayed in Kadesh. ²⁰  Miriam died and was buried there. ²¹ 

Bilangan 20:10

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ²²  must we bring ²³  water out of this rock for you?”

Bilangan 21:4

Fiery Serpents

21:4 Then they traveled from Mount Hor by the road to the Red Sea, ²⁴  to go around the land of Edom, but the people ²⁵  became impatient along the way.

Bilangan 21:16

21:16 And from there they traveled ²⁶  to Beer; ²⁷  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Bilangan 21:18

21:18 The well which the princes ²⁸  dug,

which the leaders of the people opened

with their scepters and their staffs.”

And from the wilderness they traveled to Mattanah;

Bilangan 21:24

21:24 But the Israelites ²⁹  defeated him in battle ³⁰  and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.

Bilangan 23:9

23:9 For from the top of the rocks I see them; ³¹ 

from the hills I watch them. ³² 

Indeed, a nation that lives alone,

and it will not be reckoned ³³  among the nations.

Bilangan 25:4

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders ³⁴  of the people, and hang them up ³⁵  before the Lord in broad daylight, ³⁶  so that the fierce anger of the Lord may be turned away from Israel.”

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ³⁷  everyone who can serve in the army of Israel.” ³⁸ 

Bilangan 26:63

26:63 These are those who were numbered by Moses and Eleazar the priest, who numbered the Israelites in the plains of Moab along the Jordan River opposite Jericho. ³⁹ 

Bilangan 27:22

27:22 So Moses did as the Lord commanded him; he took Joshua and set ⁴⁰  him before Eleazar the priest and before the whole community.

Bilangan 31:3

31:3 So Moses spoke to the people: “Arm ⁴¹  men from among you for the war, to attack the Midianites and to execute ⁴²  the Lord’s vengeance on Midian.

Bilangan 31:9

31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder.

Bilangan 31:42

31:42 From the Israelites’ half-share that Moses had separated from the fighting men, ⁴³ 

[2:32]  ¹ tn Heb “the house of their fathers.” So also in v. 34.

[7:88]  ² sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.

[11:10]  ³ 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]  ⁴ 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]  ⁵ tn Heb “it was evil in the eyes of Moses.”

[13:30]  ⁶ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ⁷ tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ⁸ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[14:11]  ⁹ 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]  ¹⁰ 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.

[16:26]  ¹¹ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ¹² tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ¹³ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[16:27]  ¹⁴ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[16:42]  ¹⁵ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ¹⁶ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[20:1]  ¹⁷ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

[20:1]  ¹⁸ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ¹⁹ sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

[20:1]  ²⁰ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

[20:1]  ²¹ sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

[20:10]  ²² tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ²³ tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”

[21:4]  ²⁴ tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.

[21:4]  ²⁵ tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

[21:16]  ²⁶ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ²⁷ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[21:18]  ²⁸ sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.

[21:24]  ²⁹ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ³⁰ tn Heb “with the edge of the sword.”

[23:9]  ³¹ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ³² 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]  ³³ 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.

[25:4]  ³⁴ sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.

[25:4]  ³⁵ sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.

[25:4]  ³⁶ tn Heb “in the sun.” This means in broad daylight.

[26:2]  ³⁷ tn Heb “house of their fathers.”

[26:2]  ³⁸ tn Heb “everyone who goes out in the army in Israel.”

[26:63]  ³⁹ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[27:22]  ⁴⁰ tn Heb “stood.”

[31:3]  ⁴¹ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

[31:3]  ⁴² tn Heb “give.”

[31:42]  ⁴³ tn Heb “the men who were fighting.”