Bilangan 3:49

3:49 So Moses took the redemption money ¹  from those who were in excess of those redeemed by the Levites.

Bilangan 4:35

4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting;

Bilangan 4:37

4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.

Bilangan 4:41

4:41 These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord.

Bilangan 4:46-47

4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans, 4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying ²  relating to the tent of meeting –

Bilangan 5:4

5:4 So the Israelites did so, and expelled them outside the camp. As the Lord had spoken ³  to Moses, so the Israelites did.

Bilangan 5:6

5:6 “Tell the Israelites, ‘When ⁴  a man or a woman commits any sin that people commit, ⁵  thereby breaking faith ⁶  with the Lord, and that person is found guilty, ⁷ 

Bilangan 5:29

5:29 “‘This is the law for cases of jealousy, ⁸  when a wife, while under her husband’s authority, goes astray and defiles herself,

Bilangan 6:13

Fulfilling the Vows

6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought ⁹  to the entrance of the tent of meeting,

Bilangan 7:8

7:8 and he gave four carts and eight oxen to the Merarites, as their service required, under the authority ¹⁰  of Ithamar son of Aaron the priest.

Bilangan 9:19

9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions ¹¹  of the Lord and did not journey.

Bilangan 15:27-28

15:27 “‘If any person ¹²  sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Bilangan 15:38

15:38 “Speak to the Israelites and tell them to make ¹³  tassels ¹⁴  for themselves on the corners of their garments throughout their generations, and put a blue thread ¹⁵  on the tassel of the corners.

Bilangan 16:6

16:6 Do this, Korah, you and all your company: ¹⁶  Take censers,

Bilangan 16:29

16:29 If these men die a natural death, ¹⁷  or if they share the fate ¹⁸  of all men, then the Lord has not sent me.

Bilangan 22:17

22:17 For I will honor you greatly, ¹⁹  and whatever you tell me I will do. So come, put a curse on this nation for me.’”

Bilangan 22:19

22:19 Now therefore, please stay ²⁰  the night here also, that I may know what more the Lord might say to me.” ²¹ 

Bilangan 30:13

30:13 “Any vow or sworn obligation that would bring affliction to her, ²²  her husband can confirm or nullify. ²³ 

Bilangan 32:24-25

32:24 So build cities for your descendants and pens for your sheep, but do what you have said ²⁴  you would do.”

32:25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands.

Bilangan 33:4

33:4 Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods.

[3:49]  ¹ sn The word used is “silver.” Coins were not in existence until after 700 b.c. (starting with Lydia).

[4:47]  ² tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.

[5:4]  ³ tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience.

[5:6]  ⁴ sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

[5:6]  ⁵ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ⁶ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

[5:6]  ⁷ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

[5:29]  ⁸ tn Heb “law of jealousies.”

[6:13]  ⁹ tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.

[7:8]  ¹⁰ tn Heb “hand.”

[9:19]  ¹¹ tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).

[15:27]  ¹² tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

[15:38]  ¹³ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

[15:38]  ¹⁴ sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

[15:38]  ¹⁵ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

[16:6]  ¹⁶ tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.

[16:29]  ¹⁷ tn Heb “if like the death of every man they die.”

[16:29]  ¹⁸ tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[22:17]  ¹⁹ tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

[22:19]  ²⁰ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ²¹ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[30:13]  ²² tn The sentence uses the infinitive construct לְעַנֹּת (lÿ’annot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.

[30:13]  ²³ tn Heb “or her husband can nullify.”

[32:24]  ²⁴ tn Heb “that which goes out/has gone out of your mouth.”