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 2:9

2:9 All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel ⁶  at the front.

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 2:24

2:24 All those numbered of the camp of Ephraim, according to their divisions, are 108,100. They will travel third.

Bilangan 2:31

2:31 All those numbered of the camp of Dan are 157,600. They will travel last, under their standards.”

Bilangan 4:39

4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting –

Bilangan 4:47

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 ⁷  relating to the tent of meeting –

Bilangan 7:2

7:2 Then the leaders of Israel, the heads of their clans, ⁸  made an offering. They were the leaders of the tribes; they were the ones who had been supervising ⁹  the numbering.

Bilangan 7:85-86

7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels.

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ¹⁰  me, and how long will they not believe ¹¹  in me, in spite of the signs that I have done among them?

Bilangan 15:23

15:23 all that the Lord has commanded you by the authority ¹²  of Moses, from the day that the Lord commanded Moses and continuing through your future generations –

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹³  and said, “O God, the God of the spirits of all people, ¹⁴  will you be angry with the whole community when only one man sins?” ¹⁵ 

Bilangan 19:6

19:6 And the priest must take cedar wood, hyssop, ¹⁶  and scarlet wool and throw them into the midst of the fire where the heifer is burning. ¹⁷ 

Bilangan 30:14

30:14 But if her husband remains completely silent ¹⁸  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 31:21

31:21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses:

[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).

[2:9]  ⁶ tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel.

[4:47]  ⁷ 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.

[7:2]  ⁸ tn Heb “the house of their fathers.”

[7:2]  ⁹ tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

[14:11]  ¹⁰ 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]  ¹¹ 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.

[15:23]  ¹² tn Heb “hand.”

[16:22]  ¹³ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹⁴ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ¹⁵ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[19:6]  ¹⁶ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

[19:6]  ¹⁷ sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).

[30:14]  ¹⁸ tn The sentence uses the infinitive absolute to strengthen the idea.