Bilangan 1:3

1:3 You and Aaron are to number ¹  all in Israel who can serve in the army, ²  those who are ³  twenty years old or older, ⁴  by their divisions. ⁵ 

Bilangan 1:22

1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them ⁶  twenty years old or older who could serve in the army were listed by name individually.

Bilangan 1:24

1:24 ⁷ From the descendants of Gad: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:26

1:26 From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:28

1:28 From the descendants of Issachar: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:30

1:30 From the descendants of Zebulun: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:32

1:32 From the sons of Joseph:

From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:34

1:34 From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:36

1:36 From the descendants of Benjamin: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:38

1:38 From the descendants of Dan: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:40

1:40 From the descendants of Asher: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:42

1:42 From ⁸  the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Bilangan 1:45

1:45 All the Israelites who were twenty years old or older, who could serve in Israel’s army, were numbered ⁹  according to their families.

Bilangan 7:5

7:5 “Receive these gifts ¹⁰  from them, that they may be ¹¹  used in doing the work ¹²  of the tent of meeting; and you must give them to the Levites, to every man ¹³  as his service requires.” ¹⁴ 

Bilangan 12:15

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. ¹⁵ 

Bilangan 13:31

13:31 But the men ¹⁶  who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!”

Bilangan 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ¹⁷  the priesthood also?

Bilangan 24:11

24:11 So now, go back where you came from! ¹⁸  I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”

Bilangan 24:16

24:16 the oracle of the one who hears the words of God,

and who knows the knowledge of the Most High,

who sees a vision from the Almighty,

although falling flat on the ground with eyes open:

Bilangan 30:13

30:13 “Any vow or sworn obligation that would bring affliction to her, ¹⁹  her husband can confirm or nullify. ²⁰ 

Bilangan 35:17-18

35:17 If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer. The murderer must surely be put to death. 35:18 Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death.

[1:3]  ¹ tn The verb (פָּקַד, paqad) means “to visit, appoint, muster, number.” The word is a common one in scripture. It has as its basic meaning the idea of “determining the destiny” of someone, by appointing, mustering, or visiting. When God “visits,” it is a divine intervention for either blessing or cursing. Here it is the taking of a census for war (see G. André, Determining the Destiny [ConBOT], 16).

[1:3]  ² tn The construction uses the participle “going out” followed by the noun “army.” It describes everyone “going out in a military group,” meaning serving in the army. It was the duty of every able-bodied Israelite to serve in this “peoples” army. There were probably exemptions for the infirm or the crippled, but every male over twenty was chosen. For a discussion of warfare, see P. C. Craigie, The Problem of War in the Old Testament, and P. D. Miller, “The Divine Council and the Prophetic Call to War,” VT 18 (1968): 100-107.

[1:3]  ³ tn The text simply has “from twenty years old and higher.”

[1:3]  ⁴ tn Heb “and up.”

[1:3]  ⁵ tn The noun (צָבָא, tsava’) means “army” or “military group.” But the word can also be used for nonmilitary divisions of labor (Num 4:3).

[1:22]  ⁶ tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT mss. Most modern commentators follow this.

[1:24]  ⁷ tc The LXX has vv. 24-35 after v. 37.

[1:42]  ⁸ tc The verse does not have the preposition, only “the descendants of Naphtali.”

[1:45]  ⁹ tn Literally the text has, “and all the numbered of the Israelites were according to their families.” The verb in the sentence is actually without a complement (see v. 46).

[7:5]  ¹⁰ tn The object is not in the Hebrew text, but has been supplied.

[7:5]  ¹¹ tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

[7:5]  ¹² tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

[7:5]  ¹³ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

[7:5]  ¹⁴ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

[12:15]  ¹⁵ tn The clause has the Niphal infinitive construct after a temporal preposition.

[13:31]  ¹⁶ tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.

[16:10]  ¹⁷ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

[16:10]  sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

[24:11]  ¹⁸ tn Heb “flee to your place.”

[30:13]  ¹⁹ 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]  ²⁰ tn Heb “or her husband can nullify.”