Bilangan 1:5

1:5 Now these are the names of the men who are to help ¹  you:

from ²  Reuben, Elizur son of Shedeur;

Bilangan 2:32

Summary

2:32 These are the Israelites, numbered according to their families. ³  All those numbered in the camps, by their divisions, are 603,550.

Bilangan 4:16

4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has ⁴  the appointed responsibility over all the tabernacle with ⁵  all that is in it, over the sanctuary and over all its furnishings.” ⁶ 

Bilangan 4:25

4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting,

Bilangan 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ⁷ 

Bilangan 5:26

5:26 Then the priest will take a handful of the grain offering as its memorial portion, burn it on the altar, and afterward make the woman drink the water.

Bilangan 7:1

The Leader’s Offerings

7:1 ⁸ When Moses had completed setting up the tabernacle, ⁹  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Bilangan 9:18

9:18 At the commandment ¹⁰  of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as ¹¹  the cloud remained settled over the tabernacle they would camp.

Bilangan 9:20

9:20 When ¹²  the cloud remained over the tabernacle a number of days, ¹³  they remained camped according to the Lord’s commandment, ¹⁴  and according to the Lord’s commandment they would journey.

Bilangan 11:33

11:33 But while the meat was still between their teeth, before they chewed it, ¹⁵  the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.

Bilangan 15:19

15:19 and you eat ¹⁶  some of the food of the land, you must offer up a raised offering ¹⁷  to the Lord.

Bilangan 15:23

15:23 all that the Lord has commanded you by the authority ¹⁸  of Moses, from the day that the Lord commanded Moses and continuing through your future generations –

Bilangan 15:30

Deliberate Sin

15:30 “‘But the person ¹⁹  who acts defiantly, ²⁰  whether native-born or a resident foreigner, insults ²¹  the Lord. ²²  That person ²³  must be cut off ²⁴  from among his people.

Bilangan 16:7

16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!”

Bilangan 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ²⁵  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Bilangan 16:17

16:17 And each of you ²⁶  take his censer, put ²⁷  incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.”

Bilangan 16:28

16:28 Then Moses said, “This is how ²⁸  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ²⁹ 

Bilangan 16:37

16:37 “Tell ³⁰  Eleazar son of Aaron the priest to pick up ³¹  the censers out of the flame, for they are holy, and then scatter the coals of fire ³²  at a distance.

Bilangan 16:42

16:42 When the community assembled ³³  against Moses and Aaron, they turned toward the tent of meeting – and ³⁴  the cloud covered it, and the glory of the Lord appeared.

Bilangan 17:8

17:8 On the next day Moses went into the tent of the testimony – and ³⁵  the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! ³⁶ 

Bilangan 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ³⁷  with you and minister to you while ³⁸  you and your sons with you are before the tent of the testimony.

Bilangan 18:5-6

18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be ³⁹  no more wrath on the Israelites. 18:6 I myself have chosen ⁴⁰  your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties ⁴¹  of the tent of meeting.

Bilangan 19:17

19:17 “‘For a ceremonially unclean person you must take ⁴²  some of the ashes of the heifer ⁴³  burnt for purification from sin and pour ⁴⁴  fresh running ⁴⁵  water over them in a vessel.

Bilangan 21:8

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ⁴⁶  at it, he will live.”

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 22:32

22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing ⁴⁷  is perverse before me. ⁴⁸ 

Bilangan 24:10

24:10 Then Balak became very angry at Balaam, and he struck his hands together. ⁴⁹  Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless ⁵⁰  them these three times!

Bilangan 25:4

God’s Punishment

25:4 The Lord said to Moses, “Arrest all the leaders ⁵¹  of the people, and hang them up ⁵²  before the Lord in broad daylight, ⁵³  so that the fierce anger of the Lord may be turned away from Israel.”

Bilangan 25:11

25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ⁵⁴  for my sake among them, so that I did not consume the Israelites in my zeal. ⁵⁵ 

Bilangan 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ⁵⁶  everyone who can serve in the army of Israel.” ⁵⁷ 

Bilangan 26:58

26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram.

Bilangan 27:7-8

27:7 “The daughters of Zelophehad have a valid claim. ⁵⁸  You must indeed ⁵⁹  give them possession of an inheritance among their father’s relatives, and you must transfer ⁶⁰  the inheritance of their father to them. 27:8 And you must tell the Israelites, ‘If a man dies ⁶¹  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 28:2

28:2 “Command the Israelites: ⁶²  ‘With regard to my offering, ⁶³  be sure to offer ⁶⁴  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁶⁵ 

Bilangan 28:15

28:15 And one male goat ⁶⁶  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 28:19

28:19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished. ⁶⁷ 

Bilangan 28:27

28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old,

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ⁶⁸  the vow she has taken, ⁶⁹  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Bilangan 30:14

30:14 But if her husband remains completely silent ⁷⁰  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 36:7

36:7 In this way the inheritance of the Israelites will not be transferred ⁷¹  from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.

[1:5]  ¹ tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.

[1:5]  ² tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).

[2:32]  ³ tn Heb “the house of their fathers.” So also in v. 34.

[4:16]  ⁴ tn This is supplied to the line to clarify “appointed.”

[4:16]  ⁵ tn Heb “and.”

[4:16]  ⁶ sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.

[4:32]  ⁷ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[7:1]  ⁸ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ⁹ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[7:1]  sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).

[9:18]  ¹⁰ tn Heb “at the mouth of” (so also in vv. 20, 23).

[9:18]  ¹¹ tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”

[9:20]  ¹² tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”

[9:20]  ¹³ tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.

[9:20]  ¹⁴ tn Heb “mouth of the Lord.”

[11:33]  ¹⁵ tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

[15:19]  ¹⁶ tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.

[15:19]  ¹⁷ tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.

[15:23]  ¹⁸ tn Heb “hand.”

[15:30]  ¹⁹ tn Heb “soul.”

[15:30]  ²⁰ tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ²¹ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ²² tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ²³ tn Heb “soul.”

[15:30]  ²⁴ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[16:15]  ²⁵ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[16:17]  ²⁶ tn Heb “and take, a man, his censer.”

[16:17]  ²⁷ tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.

[16:28]  ²⁸ tn Heb “in this.”

[16:28]  ²⁹ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[16:37]  ³⁰ tn Heb “say to.”

[16:37]  ³¹ tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

[16:37]  ³² tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

[16:42]  ³³ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ³⁴ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[17:8]  ³⁵ tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.

[17:8]  ³⁶ sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).

[18:2]  ³⁷ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ³⁸ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[18:5]  ³⁹ tn The clause is a purpose clause, and the imperfect tense a final imperfect.

[18:6]  ⁴⁰ tn Heb “taken.”

[18:6]  ⁴¹ tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.

[19:17]  ⁴² tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

[19:17]  ⁴³ tn The word “heifer” is not in the Hebrew text, but it is implied.

[19:17]  ⁴⁴ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

[19:17]  ⁴⁵ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

[21:8]  ⁴⁶ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[22:32]  ⁴⁷ tn Heb “your way.”

[22:32]  ⁴⁸ tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[24:10]  ⁴⁹ sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

[24:10]  ⁵⁰ tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”

[25:4]  ⁵¹ sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.

[25:4]  ⁵² sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.

[25:4]  ⁵³ tn Heb “in the sun.” This means in broad daylight.

[25:11]  ⁵⁴ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ⁵⁵ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[26:2]  ⁵⁶ tn Heb “house of their fathers.”

[26:2]  ⁵⁷ tn Heb “everyone who goes out in the army in Israel.”

[27:7]  ⁵⁸ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁵⁹ tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ⁶⁰ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[27:8]  ⁶¹ tn Heb “a man, if he dies.”

[28:2]  ⁶² tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁶³ tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ⁶⁴ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁶⁵ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[28:15]  ⁶⁶ tn Heb “one kid of the goats.”

[28:19]  ⁶⁷ tn Heb “unblemished they will be to you.” So also in v. 31.

[30:8]  ⁶⁸ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ⁶⁹ tn Heb “which [she is] under it.”

[30:14]  ⁷⁰ tn The sentence uses the infinitive absolute to strengthen the idea.

[36:7]  ⁷¹ tn Heb “turned aside.”