Bilangan 5:2

5:2 “Command the Israelites to expel ¹  from the camp every leper, ²  everyone who has a discharge, ³  and whoever becomes defiled by a corpse. ⁴ 

Bilangan 5:14

5:14 and if jealous feelings ⁵  come over him and he becomes suspicious ⁶  of his wife, when she is defiled; ⁷  or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled –

Bilangan 6:5

6:5 “‘All the days of the vow ⁸  of his separation no razor may be used on his head ⁹  until the time ¹⁰  is fulfilled for which he separated himself to the Lord. He will be holy, ¹¹  and he must let ¹²  the locks of hair on his head grow long.

Bilangan 12:8

12:8 With him I will speak face to face, ¹³  openly, ¹⁴  and not in riddles; and he will see the form ¹⁵  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ¹⁶  and occupy it, ¹⁷  for we are well able to conquer it.” ¹⁸ 

Bilangan 14:3

14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?”

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ¹⁹  me, and how long will they not believe ²⁰  in me, in spite of the signs that I have done among them?

Bilangan 14:19

14:19 Please forgive ²¹  the iniquity of this people according to your great loyal love, ²²  just as you have forgiven this people from Egypt even until now.”

Bilangan 14:23

14:23 they will by no means ²³  see the land that I swore to their fathers, nor will any of them who despised me see it.

Bilangan 14:29

14:29 Your dead bodies ²⁴  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me.

Bilangan 15:29

15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Bilangan 17:5

17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”

Bilangan 18:30

18:30 “Therefore you will say to them, ²⁵  ‘When you offer up ²⁶  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 21:4

Fiery Serpents

21:4 Then they traveled from Mount Hor by the road to the Red Sea, ²⁷  to go around the land of Edom, but the people ²⁸  became impatient along the way.

Bilangan 21:13

21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions ²⁹  of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites.

Bilangan 21:16

21:16 And from there they traveled ³⁰  to Beer; ³¹  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

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; ³² 

from the hills I watch them. ³³ 

Indeed, a nation that lives alone,

and it will not be reckoned ³⁴  among the nations.

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ³⁵ When Balaam saw that it pleased the Lord to bless Israel, ³⁶  he did not go as at the other times ³⁷  to seek for omens, ³⁸  but he set his face ³⁹  toward the wilderness.

Bilangan 24:14

24:14 And now, I am about to go ⁴⁰  back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” ⁴¹ 

Bilangan 32:13

32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before ⁴²  the Lord was finished. ⁴³ 

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ⁴⁴  them in the wilderness, and you will be the reason for their destruction.” ⁴⁵ 

Bilangan 32:19

32:19 For we will not accept any inheritance on the other side of the Jordan River ⁴⁶  and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

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.

[5:2]  ¹ tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).

[5:2]  ² sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.

[5:2]  ³ sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.

[5:2]  ⁴ tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).

[5:14]  ⁵ tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.

[5:14]  ⁶ tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.

[5:14]  ⁷ tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.

[6:5]  ⁸ tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.

[6:5]  ⁹ sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ¹⁰ tn Heb “days.”

[6:5]  ¹¹ tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ¹² tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[12:8]  ¹³ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

[12:8]  ¹⁴ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

[12:8]  ¹⁵ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

[13:30]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.

[14:19]  ²¹ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ²² tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[14:23]  ²³ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[14:29]  ²⁴ tn Or “your corpses” (also in vv. 32, 33).

[18:30]  ²⁵ 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]  ²⁶ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

[21:4]  ²⁷ 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]  ²⁸ tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

[21:13]  ²⁹ tn Or “border.”

[21:16]  ³⁰ 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]  ³¹ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[23:9]  ³² tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ³³ 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]  ³⁴ 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.

[24:1]  ³⁵ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ³⁶ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ³⁷ tn Heb “as time after time.”

[24:1]  ³⁸ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ³⁹ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[24:14]  ⁴⁰ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

[24:14]  ⁴¹ tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

[32:13]  ⁴² tn Heb “in the eyes of.”

[32:13]  ⁴³ tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”

[32:15]  ⁴⁴ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ⁴⁵ tn Heb “and you will destroy all this people.”

[32:19]  ⁴⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.