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 3:8

3:8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve ¹  in the tabernacle.

Bilangan 3:32

3:32 Now the head of all the Levitical leaders ²  was Eleazar son of Aaron the priest. He was appointed over those who were responsible ³  for the sanctuary.

Bilangan 4:28

4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority ⁴  of Ithamar son of Aaron the priest. ⁵ 

Bilangan 4:31

4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames ⁶  of the tabernacle, its crossbars, its posts, its sockets,

Bilangan 8:25

8:25 and at the age of fifty years they must retire from performing the work and may no longer work.

Bilangan 10:3

10:3 When ⁷  they blow ⁸  them both, all the community must come ⁹  to you to the entrance of the tent of meeting.

Bilangan 10:5

10:5 When you blow an alarm, ¹⁰  then the camps that are located ¹¹  on the east side must begin to travel. ¹² 

Bilangan 10:32

10:32 And if you come with us, it is certain ¹³  that whatever good things the Lord will favor us with, we will share with you as well.”

Bilangan 14:7

14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ¹⁴  good land.

Bilangan 15:13

15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord.

Bilangan 15:31

15:31 Because he has despised ¹⁵  the word of the Lord and has broken ¹⁶  his commandment, that person ¹⁷  must be completely cut off. ¹⁸  His iniquity will be on him.’” ¹⁹ 

Bilangan 15:41

15:41 I am the Lord your God, who brought you out of the land of Egypt to be your God. I am the Lord your God.”

Bilangan 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ²⁰  the priesthood also?

Bilangan 16:45

16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. ²¹ 

Bilangan 20:2

20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron.

Bilangan 22:19

22:19 Now therefore, please stay ²²  the night here also, that I may know what more the Lord might say to me.” ²³ 

Bilangan 23:10

23:10 Who ²⁴  can count ²⁵  the dust ²⁶  of Jacob,

Or number ²⁷  the fourth part of Israel?

Let me ²⁸  die the death of the upright, ²⁹ 

and let the end of my life ³⁰  be like theirs.” ³¹ 

Bilangan 23:26

23:26 But Balaam replied ³²  to Balak, “Did I not tell you, ‘All that the Lord speaks, ³³  I must do’?”

Bilangan 24:11

24:11 So now, go back where you came from! ³⁴  I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”

Bilangan 27:16-17

27:16 “Let the Lord, the God of the spirits of all humankind, ³⁵  appoint ³⁶  a man over the community, 27:17 who will go out before them, and who will come in before them, ³⁷  and who will lead them out, and who will bring them in, so that ³⁸  the community of the Lord may not be like sheep that have no shepherd.”

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 29:37

29:37 and with their grain offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed,

Bilangan 30:7

30:7 and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand.

Bilangan 31:13

31:13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.

Bilangan 31:27

31:27 Divide the plunder into two parts, one for those who took part in the war – who went out to battle – and the other for all the community.

Bilangan 32:7

32:7 Why do you frustrate the intent ³⁹  of the Israelites to cross over into the land which the Lord has given them?

Bilangan 32:24-25

32:24 So build cities for your descendants and pens for your sheep, but do what you have said ⁴⁰  you would do.”

32:25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands.

Bilangan 32:27

32:27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.”

Bilangan 32:31

32:31 Then the Gadites and the Reubenites answered, “Your servants will do what the Lord has spoken. ⁴¹ 

Bilangan 35:24

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

Bilangan 35:31

35:31 Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death.

[3:8]  ¹ tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve.

[3:8]  sn The Levites had the duty of taking care of all the tabernacle and its furnishings, especially in times when it was to be moved. But they were also appointed to be gate-keepers (2 Kgs 22:4; 1 Chr 9:19) in order to safeguard the purity of the place and the activities that went on there. Their offices seem to have then become hereditary in time (1 Sam 1:3); they even took on more priestly functions, such as pronouncing the benediction (Deut 10:8). See further R. de Vaux, Ancient Israel, 348-49.

[3:32]  ² tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).

[3:32]  ³ tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomÿrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.

[4:28]  ⁴ tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.

[4:28]  ⁵ sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).

[4:31]  ⁶ sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.

[10:3]  ⁷ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

[10:3]  ⁸ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

[10:3]  ⁹ tn Heb “the assembly shall assemble themselves.”

[10:5]  ¹⁰ tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

[10:5]  ¹¹ tn Heb “the camps that are camping.”

[10:5]  ¹² tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

[10:32]  ¹³ tn Heb “and it shall be.”

[14:7]  ¹⁴ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[15:31]  ¹⁵ tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.

[15:31]  ¹⁶ tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

[15:31]  ¹⁷ tn Heb “soul.”

[15:31]  ¹⁸ tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.

[15:31]  ¹⁹ sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.

[16:10]  ²⁰ 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.

[16:45]  ²¹ tn Heb “they fell on their faces.”

[22:19]  ²² tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ²³ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[23:10]  ²⁴ tn The question is again rhetorical; it means no one can count them – they are innumerable.

[23:10]  ²⁵ tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

[23:10]  ²⁶ sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.

[23:10]  ²⁷ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

[23:10]  ²⁸ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

[23:10]  ²⁹ sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.

[23:10]  ³⁰ tn Heb “my latter end.”

[23:10]  ³¹ tn Heb “his.”

[23:26]  ³² tn Heb “answered and said.”

[23:26]  ³³ tn This first clause, “all that the Lord speaks” – is a noun clause functioning as the object of the verb that comes at the end of the verse. It is something of an independent accusative case, since it is picked up with the sign of the accusative: “all that the Lord speaks, it I must do.”

[24:11]  ³⁴ tn Heb “flee to your place.”

[27:16]  ³⁵ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ³⁶ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[27:17]  ³⁷ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ³⁸ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[32:7]  ³⁹ tn Heb “heart.” So also in v. 9.

[32:24]  ⁴⁰ tn Heb “that which goes out/has gone out of your mouth.”

[32:31]  ⁴¹ tn Heb “that which the Lord has spoken to your servants, thus we will do.”