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 1:45

1:45 All the Israelites who were twenty years old or older, who could serve in Israel’s army, were numbered ⁶  according to their families.

Bilangan 1:47

The Exemption of the Levites

1:47 But ⁷  the Levites, according to the tribe of their fathers, ⁸  were not numbered ⁹  among them.

Bilangan 2:16

2:16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second.

Bilangan 3:9

3:9 You are to assign ¹⁰  the Levites to Aaron and his sons; they will be assigned exclusively ¹¹  to him out of all ¹²  the Israelites.

Bilangan 3:49

3:49 So Moses took the redemption money ¹³  from those who were in excess of those redeemed by the Levites.

Bilangan 4:46

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,

Bilangan 5:6

5:6 “Tell the Israelites, ‘When ¹⁴  a man or a woman commits any sin that people commit, ¹⁵  thereby breaking faith ¹⁶  with the Lord, and that person is found guilty, ¹⁷ 

Bilangan 5:20

5:20 But if you ¹⁸  have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you….” ¹⁹ 

Bilangan 5:29

5:29 “‘This is the law for cases of jealousy, ²⁰  when a wife, while under her husband’s authority, goes astray and defiles herself,

Bilangan 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ²¹  on their shoulders, was their responsibility. ²² 

Bilangan 11:3

11:3 So he called the name of that place Taberah ²³  because there the fire of the Lord burned among them.

Bilangan 11:28

11:28 Joshua son of Nun, the servant ²⁴  of Moses, one of his choice young men, ²⁵  said, ²⁶  “My lord Moses, stop them!” ²⁷ 

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. ²⁸ 

Bilangan 14:15

14:15 If you kill ²⁹  this entire people at once, ³⁰  then the nations that have heard of your fame will say,

Bilangan 14:17

14:17 So now, let the power of my Lord ³¹  be great, just as you have said,

Bilangan 15:10

15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ³²  of the community, chosen from the assembly, ³³  famous men. ³⁴ 

Bilangan 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ³⁵  the priesthood also?

Bilangan 16:29

16:29 If these men die a natural death, ³⁶  or if they share the fate ³⁷  of all men, then the Lord has not sent me.

Bilangan 17:9

17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, ³⁸  and each man took his staff.

Bilangan 21:17

21:17 Then Israel sang ³⁹  this song:

“Spring up, O well, sing to it!

Bilangan 22:27

22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.

Bilangan 22:41

22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. ⁴⁰  From there he saw the extent of the nation.

Bilangan 25:5

25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men ⁴¹  who were joined to Baal-peor.”

Bilangan 28:6

28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.

Bilangan 30:13

30:13 “Any vow or sworn obligation that would bring affliction to her, ⁴²  her husband can confirm or nullify. ⁴³ 

Bilangan 31:14

The Death of the Midianite Women

31:14 But Moses was furious with the officers of the army, the commanders over thousands and commanders over hundreds, who had come from service in the war.

Bilangan 31:41

31:41 So Moses gave the tribute, which was the Lord’s raised offering, to Eleazar the priest, as the Lord commanded Moses.

Bilangan 34:12

34:12 Then the border will continue down the Jordan River ⁴⁴  and its direction will be to the Salt Sea. This will be your land by its borders that surround it.’”

Bilangan 35:20

35:20 “But if he strikes him out of hatred or throws something at him intentionally ⁴⁵  so that he dies,

Bilangan 35:24

35:24 then the community must judge between the slayer and the avenger of blood according to these decisions.

[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).

[1:45]  ⁶ 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).

[1:47]  ⁷ tn The vav (ו) on this word indicates a disjunction with the previous sequence of reports. It may be taken as a contrastive clause, translated “but” or “however.”

[1:47]  ⁸ tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers – individual families of Levites.

[1:47]  ⁹ tc The form in the text is הָתְפָּקְדוּ (hotpaqÿdu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10).

[3:9]  ¹⁰ tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.

[3:9]  ¹¹ tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.

[3:9]  ¹² tn The Hebrew text simply has the preposition, “from the Israelites.”

[3:49]  ¹³ sn The word used is “silver.” Coins were not in existence until after 700 b.c. (starting with Lydia).

[5:6]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[5:20]  ¹⁸ tn The pronoun is emphatic – “but you, if you have gone astray.”

[5:20]  ¹⁹ tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.

[5:29]  ²⁰ tn Heb “law of jealousies.”

[7:9]  ²¹ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ²² tn Heb “upon them,” meaning “their duty.”

[11:3]  ²³ tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.

[11:28]  ²⁴ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ²⁵ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ²⁶ tn Heb “answered and said.”

[11:28]  ²⁷ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[12:15]  ²⁸ tn The clause has the Niphal infinitive construct after a temporal preposition.

[14:15]  ²⁹ tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.

[14:15]  ³⁰ tn Heb “as one man.”

[14:17]  ³¹ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[16:2]  ³² tn Heb “princes” (so KJV, ASV).

[16:2]  ³³ tn These men must have been counselors or judges of some kind.

[16:2]  ³⁴ tn Heb “men of name,” or “men of renown.”

[16:10]  ³⁵ 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.

[16:29]  ³⁶ tn Heb “if like the death of every man they die.”

[16:29]  ³⁷ tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[17:9]  ³⁸ tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.

[21:17]  ³⁹ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

[22:41]  ⁴⁰ sn The name Bamoth Baal means “the high places of Baal.”

[25:5]  ⁴¹ tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”

[30:13]  ⁴² 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]  ⁴³ tn Heb “or her husband can nullify.”

[34:12]  ⁴⁴ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[35:20]  ⁴⁵ tn The Hebrew text is more vivid: “by lying in wait.”