Bilangan 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ¹  will not fall on the Israelite community. The Levites are responsible for the care ²  of the tabernacle of the testimony.”

Bilangan 8:4

8:4 This is how the lampstand was made: ³  It was beaten work in gold; ⁴  from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.

Bilangan 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 9:15

The Leading of the Lord

9:15 ⁵ On ⁶  the day that the tabernacle was set up, ⁷  the cloud ⁸  covered the tabernacle – the tent of the testimony ⁹  – and from evening until morning there was ¹⁰  a fiery appearance ¹¹  over the tabernacle.

Bilangan 10:35

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”

Bilangan 11:10

Moses’ Complaint to the Lord

11:10 ¹² Moses heard the people weeping ¹³  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ¹⁴ 

Bilangan 14:33

14:33 and your children will wander ¹⁵  in the wilderness forty years and suffer for your unfaithfulness, ¹⁶  until your dead bodies lie finished ¹⁷  in the wilderness.

Bilangan 15:36

15:36 So the whole community took him outside the camp and stoned him to death, ¹⁸  just as the Lord commanded Moses.

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 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ¹⁹  and has brought us up out of Egypt. Now ²⁰  we are here in Kadesh, a town on the edge of your country. ²¹ 

Bilangan 24:10

24:10 Then Balak became very angry at Balaam, and he struck his hands together. ²²  Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless ²³  them these three times!

Bilangan 25:8

25:8 and went after the Israelite man into the tent ²⁴  and thrust through the Israelite man and into the woman’s abdomen. ²⁵  So the plague was stopped from the Israelites. ²⁶ 

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ²⁷  them in the wilderness, and you will be the reason for their destruction.” ²⁸ 

Bilangan 34:3-4

34:3 your southern border ²⁹  will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea, 34:4 and then the border will turn from the south to the Scorpion Ascent, ³⁰  continue to Zin, and then its direction ³¹  will be from the south to Kadesh Barnea. Then it will go to Hazar Addar and pass over to Azmon.

Bilangan 36:4

36:4 And when the Jubilee of the Israelites is to take place, ³²  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ³³ 

[1:53]  ¹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity.

[1:53]  ² tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[8:4]  ³ tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

[8:4]  ⁴ sn The idea is that it was all hammered from a single plate of gold.

[9:15]  ⁵ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

[9:15]  ⁶ tn Heb “and/now on the day.”

[9:15]  ⁷ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

[9:15]  ⁸ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

[9:15]  ⁹ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

[9:15]  ¹⁰ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

[9:15]  ¹¹ tn Heb “like the appearance of fire.”

[11:10]  ¹² sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ¹³ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ¹⁴ tn Heb “it was evil in the eyes of Moses.”

[14:33]  ¹⁵ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

[14:33]  ¹⁶ tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.

[14:33]  ¹⁷ tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.

[15:36]  ¹⁸ tn Heb “stoned him with stones, and he died.”

[20:16]  ¹⁹ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ²⁰ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ²¹ tn Heb “your border.”

[24:10]  ²² sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

[24:10]  ²³ tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”

[25:8]  ²⁴ tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).

[25:8]  ²⁵ tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.

[25:8]  ²⁶ sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.

[32:15]  ²⁷ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ²⁸ tn Heb “and you will destroy all this people.”

[34:3]  ²⁹ tn The expression refers to the corner or extremity of the Negev, the South.

[34:4]  ³⁰ tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).

[34:4]  ³¹ tn Heb “its going forth,” or the way it runs.

[36:4]  ³² tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ³³ tn Heb “the tribe of our fathers.”