Bilangan 3:10

3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; ¹  but the unauthorized person ²  who comes near must be put to death.”

Bilangan 4:27

4:27 “All the service of the Gershonites, whether ³  carrying loads ⁴  or for any of their work, will be at the direction of ⁵  Aaron and his sons. You will assign them all their tasks ⁶  as their responsibility.

Bilangan 10:31

10:31 Moses ⁷  said, “Do not leave us, ⁸  because you know places for us to camp in the wilderness, and you could be our guide. ⁹ 

Bilangan 14:16

14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

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 16:28

16:28 Then Moses said, “This is how ¹⁰  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ¹¹ 

Bilangan 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ¹²  with you and minister to you while ¹³  you and your sons with you are before the tent of the testimony.

Bilangan 18:5

18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be ¹⁴  no more wrath on the Israelites.

Bilangan 18:16

18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).

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 18:30

18:30 “Therefore you will say to them, ¹⁶  ‘When you offer up ¹⁷  the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress.

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ¹⁸  everyone who can serve in the army of Israel.” ¹⁹ 

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ²⁰  not ²¹  one of the men twenty years old and upward ²²  who came from Egypt will see the land that I swore to give ²³  to Abraham, Isaac, and Jacob,

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 35:22-23

35:22 “But if he strikes him suddenly, without enmity, or throws anything at him unintentionally, 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 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ²⁴  of witnesses; but one witness cannot ²⁵  testify against any person to cause him to be put to death.

[3:10]  ¹ tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

[3:10]  ² tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.

[4:27]  ³ tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.

[4:27]  ⁴ tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).

[4:27]  ⁵ tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.

[4:27]  ⁶ tn Or “burden.”

[10:31]  ⁷ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ⁸ tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ⁹ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[16:28]  ¹⁰ tn Heb “in this.”

[16:28]  ¹¹ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[18:2]  ¹² sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ¹³ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[18:5]  ¹⁴ tn The clause is a purpose clause, and the imperfect tense a final imperfect.

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

[18:30]  ¹⁶ tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

[18:30]  ¹⁷ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

[26:2]  ¹⁸ tn Heb “house of their fathers.”

[26:2]  ¹⁹ tn Heb “everyone who goes out in the army in Israel.”

[32:11]  ²⁰ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ²¹ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ²² tc The LXX adds “those knowing bad and good.”

[32:11]  ²³ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[35:30]  ²⁴ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ²⁵ tn The verb should be given the nuance of imperfect of potentiality.