Bilangan 11:13

11:13 From where shall I get ¹  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ² 

Bilangan 18:31

18:31 And you may ³  eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.

Bilangan 35:29

35:29 So these things must be a statutory ordinance ⁴  for you throughout your generations, in all the places where you live.

Bilangan 9:17

9:17 Whenever the cloud was taken up ⁵  from the tabernacle, then after that the Israelites would begin their journey; and in whatever place ⁶  the cloud settled, there the Israelites would make camp.

Bilangan 5:3

5:3 You must expel both men and women; you must put them outside the camp, so that ⁷  they will not defile their camps, among which I live.”

Bilangan 10:31

10:31 Moses ⁸  said, “Do not leave us, ⁹  because you know places for us to camp in the wilderness, and you could be our guide. ¹⁰ 

Bilangan 11:4

Complaints about Food

11:4 ¹¹ Now the mixed multitude ¹²  who were among them craved more desirable foods, ¹³  and so the Israelites wept again ¹⁴  and said, “If only we had meat to eat! ¹⁵ 

Bilangan 15:18

15:18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you ¹⁶ 

Bilangan 21:15

21:15 and the slope of the valleys ¹⁷ 

that extends to the dwelling of Ar, ¹⁸ 

and falls off at the border of Moab.”

Bilangan 24:6

24:6 They are like ¹⁹  valleys ²⁰  stretched forth,

like gardens by the river’s side,

like aloes ²¹  that the Lord has planted,

and like cedar trees beside the waters.

Bilangan 33:2

33:2 Moses recorded their departures ²²  according to their journeys, by the commandment ²³  of the Lord; now these are their journeys according to their departures.

Bilangan 35:19

35:19 The avenger ²⁴  of blood himself must kill the murderer; when he meets him, he must kill him.

Bilangan 11:22

11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?”

Bilangan 21:16

21:16 And from there they traveled ²⁵  to Beer; ²⁶  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Bilangan 22:11

22:11 “Look, a nation has come out ²⁷  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ²⁸  and drive them out.” ²⁹ 

Bilangan 13:27

13:27 They told Moses, ³⁰  “We went to the land where you sent us. ³¹  It is indeed flowing with milk and honey, ³²  and this is its fruit.

Bilangan 16:37

16:37 “Tell ³³  Eleazar son of Aaron the priest to pick up ³⁴  the censers out of the flame, for they are holy, and then scatter the coals of fire ³⁵  at a distance.

Bilangan 22:5

22:5 And he sent messengers to Balaam ³⁶  son of Beor at Pethor, which is by the Euphrates River ³⁷  in the land of Amaw, ³⁸  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ³⁹  of the earth, and they are settling next to me.

Bilangan 20:5

20:5 Why ⁴⁰  have you brought us up from Egypt only to bring us to ⁴¹  this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”

Bilangan 33:54

33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral ⁴²  tribes.

Bilangan 35:21

35:21 or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him.

Bilangan 4:15

4:15 “When Aaron and his sons have finished ⁴³  covering ⁴⁴  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ⁴⁵  the Kohathites will come to carry them; ⁴⁶  but they must not touch ⁴⁷  any ⁴⁸  holy thing, or they will die. ⁴⁹  These are the responsibilities ⁵⁰  of the Kohathites with the tent of meeting.

Bilangan 11:9

11:9 And when the dew came down ⁵¹  on the camp in the night, the manna fell ⁵²  with it.)

Bilangan 11:6-7

11:6 But now we ⁵³  are dried up, ⁵⁴  and there is nothing at all before us ⁵⁵  except this manna!” 11:7 (Now the manna was like coriander seed, and its color like the color of bdellium.

Bilangan 28:18

28:18 And on the first day there is to be a holy assembly; you must do no ordinary work ⁵⁶  on it.

Bilangan 28:25

28:25 On the seventh day you are to have a holy assembly, you must do no regular work.

Bilangan 29:35

29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it.

Bilangan 29:7

The Day of Atonement

29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; ⁵⁷  you must not do any work on it.

Bilangan 32:6

Moses’ Response

32:6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you ⁵⁸  remain here?

Bilangan 29:1

Blowing Trumpets

29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you.

Bilangan 29:12

The Feast of Temporary Shelters

29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days.

Bilangan 28:26

Firstfruits

28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.

Bilangan 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ⁵⁹  to approach him; the person he has chosen he will cause to approach him.

[11:13]  ¹ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ² tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[18:31]  ³ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

[35:29]  ⁴ tn Heb “a statute of judgment” (so KJV).

[9:17]  ⁵ tn The verb in this initial temporal clause is the Niphal infinitive construct.

[9:17]  ⁶ tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea – “which it settled there” means “where it settled.”

[5:3]  ⁷ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

[10:31]  ⁸ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ⁹ tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ¹⁰ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[11:4]  ¹¹ sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition. For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, “The Manna of Sinai,” BA 10 (1947): 1-6.

[11:4]  ¹² tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”

[11:4]  ¹³ tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).

[11:4]  ¹⁴ tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.

[11:4]  tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow.

[11:4]  ¹⁵ tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.

[15:18]  ¹⁶ tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.

[21:15]  ¹⁷ tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.

[21:15]  ¹⁸ sn The place is unknown; it is apparently an important city in the region.

[24:6]  ¹⁹ tn Heb “as valleys they spread forth.”

[24:6]  ²⁰ tn Or “rows of palms.”

[24:6]  ²¹ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

[33:2]  ²² tn Heb “their goings out.”

[33:2]  ²³ tn Heb “mouth.”

[35:19]  ²⁴ tn The participle גֹּאֵל (go’el) is the one who protects the family by seeking vengeance for a crime. This is the same verb used for levirate marriages and other related customs.

[21:16]  ²⁵ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ²⁶ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[22:11]  ²⁷ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ²⁸ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ²⁹ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[13:27]  ³⁰ tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

[13:27]  ³¹ tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

[13:27]  ³² sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

[16:37]  ³³ tn Heb “say to.”

[16:37]  ³⁴ 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]  ³⁵ 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.

[22:5]  ³⁶ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ³⁷ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ³⁸ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ³⁹ tn Heb “eye.” So also in v. 11.

[20:5]  ⁴⁰ tn Heb “and why.”

[20:5]  ⁴¹ tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.

[33:54]  ⁴² tn Heb “of your fathers.”

[4:15]  ⁴³ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ⁴⁴ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ⁴⁵ tn Heb “after this.”

[4:15]  ⁴⁶ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁴⁷ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁴⁸ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ⁴⁹ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ⁵⁰ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[11:9]  ⁵¹ tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.

[11:9]  ⁵² tn Heb “came down.”

[11:6]  ⁵³ tn Heb “our souls.”

[11:6]  ⁵⁴ sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.

[11:6]  ⁵⁵ tn Heb “before our eyes,” meaning that “we see nothing except this manna.”

[28:18]  ⁵⁶ tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.

[29:7]  ⁵⁷ tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”

[29:7]  sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5), and possibly the symbolic wearing of ashes.

[32:6]  ⁵⁸ tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”

[16:5]  ⁵⁹ tn Heb “him.”