Bilangan 2:32

Summary

2:32 These are the Israelites, numbered according to their families. ¹  All those numbered in the camps, by their divisions, are 603,550.

Bilangan 2:34

2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way ²  they camped under their standards, and that is the way they traveled, each with his clan and family.

Bilangan 3:7

3:7 They are responsible for his needs ³  and the needs of the whole community before the tent of meeting, by attending ⁴  to the service of the tabernacle.

Bilangan 3:39

3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word ⁵  of the Lord, according to their families, every male from a month old and upward, were 22,000. ⁶ 

Bilangan 4:11-12

4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam.

Bilangan 4:49

4:49 According to the word of the Lord they were numbered, ⁷  by the authority of Moses, each according to his service and according to what he was to carry. ⁸  Thus were they numbered by him, ⁹  as the Lord had commanded Moses.

Bilangan 5:25-26

5:25 The priest will take the grain offering of suspicion from the woman’s hand, wave the grain offering before the Lord, and bring it to the altar. 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 5:30

5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.

Bilangan 6:17

6:17 Then he must offer the ram as a peace offering ¹⁰  to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.

Bilangan 11:19

11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days,

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ¹¹  Now you will see whether my word to you will come true ¹²  or not!”

Bilangan 15:6

15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,

Bilangan 15:8

15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord,

Bilangan 15:14

15:14 If a resident foreigner is living ¹³  with you – or whoever is among you ¹⁴  in future generations ¹⁵  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ¹⁶ 

Bilangan 15:24

15:24 then if anything is done unintentionally ¹⁷  without the knowledge of ¹⁸  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Bilangan 15:26

15:26 And the whole community ¹⁹  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Bilangan 15:29

15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Bilangan 16:1

The Rebellion of Korah

16:1 ²⁰ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ²¹  took men ²² 

Bilangan 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ²³  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 16:42

16:42 When the community assembled ²⁴  against Moses and Aaron, they turned toward the tent of meeting – and ²⁵  the cloud covered it, and the glory of the Lord appeared.

Bilangan 17:6

17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, ²⁶  according to their tribes ²⁷  – twelve staffs; the staff of Aaron was among their staffs.

Bilangan 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ²⁸  with you and minister to you while ²⁹  you and your sons with you are before the tent of the testimony.

Bilangan 19:7

19:7 Then the priest must wash ³⁰  his clothes and bathe himself ³¹  in water, and afterward he may come ³²  into the camp, but the priest will be ceremonially unclean until evening.

Bilangan 19:16

19:16 And whoever touches the body of someone killed with a sword in the open fields, ³³  or the body of someone who died of natural causes, ³⁴  or a human bone, or a grave, will be unclean seven days. ³⁵ 

Bilangan 20:1

The Israelites Complain Again

20:1 ³⁶ Then the entire community of Israel ³⁷  entered the wilderness of Zin in the first month, ³⁸  and the people stayed in Kadesh. ³⁹  Miriam died and was buried there. ⁴⁰ 

Bilangan 20:10

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ⁴¹  must we bring ⁴²  water out of this rock for you?”

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 ⁴³  at it, he will live.”

Bilangan 21:23

21:23 But Sihon did not permit Israel to pass through his border; he ⁴⁴  gathered all his forces ⁴⁵  together and went out against Israel into the wilderness. When ⁴⁶  he came to Jahaz, he fought against Israel.

Bilangan 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ⁴⁷  to me.

Bilangan 23:17

23:17 When Balaam ⁴⁸  came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

Bilangan 23:23

23:23 For there is no spell against ⁴⁹  Jacob,

nor is there any divination against Israel.

At this time ⁵⁰  it must be said ⁵¹  of Jacob

and of Israel, ‘Look at ⁵²  what God has done!’

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ⁵³ When Balaam saw that it pleased the Lord to bless Israel, ⁵⁴  he did not go as at the other times ⁵⁵  to seek for omens, ⁵⁶  but he set his face ⁵⁷  toward the wilderness.

Bilangan 24:6

24:6 They are like ⁵⁸  valleys ⁵⁹  stretched forth,

like gardens by the river’s side,

like aloes ⁶⁰  that the Lord has planted,

and like cedar trees beside the waters.

Bilangan 26:54

26:54 To a larger group you will give a larger inheritance, ⁶¹  and to a smaller group you will give a smaller inheritance. ⁶²  To each one its inheritance must be given according to the number of people in it. ⁶³ 

Bilangan 26:57

26:57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites.

Bilangan 26:65

26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 27:8

27:8 And you must tell the Israelites, ‘If a man dies ⁶⁴  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 28:2

28:2 “Command the Israelites: ⁶⁵  ‘With regard to my offering, ⁶⁶  be sure to offer ⁶⁷  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁶⁸ 

Bilangan 28:13

28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord.

Bilangan 28:20

28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram.

Bilangan 30:3

Vows Made by Single Women

30:3 “If a young ⁶⁹  woman who is still living ⁷⁰  in her father’s house makes a vow to the Lord or places herself under an obligation,

Bilangan 31:8

31:8 They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings. ⁷¹  They also killed Balaam son of Beor with the sword. ⁷² 

Bilangan 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

Bilangan 31:23

31:23 everything that may stand the fire, you are to pass through the fire, ⁷³  and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ⁷⁴  of hundreds and brought it into the tent of meeting as a memorial ⁷⁵  for the Israelites before the Lord.

Bilangan 32:5

32:5 So they said, “If we have found favor in your sight, ⁷⁶  let this land be given to your servants for our inheritance. Do not have us cross ⁷⁷  the Jordan River.” ⁷⁸ 

Bilangan 32:19

32:19 For we will not accept any inheritance on the other side of the Jordan River ⁷⁹  and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

Bilangan 34:13

34:13 Then Moses commanded the Israelites: “This is the land which you will inherit by lot, which the Lord has commanded to be given ⁸⁰  to the nine and a half tribes,

Bilangan 36:8

36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite ⁸¹  may retain the inheritance of his fathers.

[2:32]  ¹ tn Heb “the house of their fathers.” So also in v. 34.

[2:34]  ² tn The Hebrew word is כֵּן (ken, “thus, so”).

[3:7]  ³ tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.

[3:7]  ⁴ tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”

[3:39]  ⁵ tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.

[3:39]  ⁶ tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).

[4:49]  ⁷ tn The verb is the simple perfect tense – “he numbered them.” There is no expressed subject; therefore, the verb can be rendered as a passive.

[4:49]  ⁸ tn Or “his burden.”

[4:49]  ⁹ tn The passive form simply reads “those numbered by him.” Because of the cryptic nature of the word, some suggest reading a preterite, “and they were numbered.” This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to “just as” (כַּאֲשֶׁר, ka’asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.

[6:17]  ¹⁰ tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.

[11:23]  ¹¹ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ¹² tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[15:14]  ¹³ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ¹⁴ tn Heb “in your midst.”

[15:14]  ¹⁵ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ¹⁶ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:24]  ¹⁷ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ¹⁸ tn Heb “[away] from the eyes of the community.”

[15:26]  ¹⁹ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[16:1]  ²⁰ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ²¹ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ²² tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[16:27]  ²³ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[16:42]  ²⁴ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ²⁵ 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!

[17:6]  ²⁶ tn Heb “a rod for one leader, a rod for one leader.”

[17:6]  ²⁷ tn Heb “the house of their fathers.”

[18:2]  ²⁸ 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]  ²⁹ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[19:7]  ³⁰ tn The sequence continues with the perfect tense and vav (ו) consecutive.

[19:7]  ³¹ tn Heb “his flesh.”

[19:7]  ³² tn This is the imperfect of permission.

[19:16]  ³³ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

[19:16]  ³⁴ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

[19:16]  ³⁵ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

[20:1]  ³⁶ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

[20:1]  ³⁷ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ³⁸ sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

[20:1]  ³⁹ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

[20:1]  ⁴⁰ sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

[20:10]  ⁴¹ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ⁴² tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”

[21:8]  ⁴³ 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.”

[21:23]  ⁴⁴ tn Heb “Sihon.”

[21:23]  ⁴⁵ tn Heb “people.”

[21:23]  ⁴⁶ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[22:16]  ⁴⁷ tn The infinitive construct is the object of the preposition.

[23:17]  ⁴⁸ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:23]  ⁴⁹ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ⁵⁰ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ⁵¹ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ⁵² tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[24:1]  ⁵³ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ⁵⁴ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ⁵⁵ tn Heb “as time after time.”

[24:1]  ⁵⁶ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ⁵⁷ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[24:6]  ⁵⁸ tn Heb “as valleys they spread forth.”

[24:6]  ⁵⁹ tn Or “rows of palms.”

[24:6]  ⁶⁰ 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).

[26:54]  ⁶¹ tn Heb “to many you will multiply his inheritance.”

[26:54]  ⁶² tn Heb “to a few you will lessen his inheritance.”

[26:54]  ⁶³ tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.

[27:8]  ⁶⁴ tn Heb “a man, if he dies.”

[28:2]  ⁶⁵ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁶⁶ 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]  ⁶⁷ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁶⁸ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[30:3]  ⁶⁹ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ⁷⁰ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[31:8]  ⁷¹ sn Here again we see that there was no unified empire, but Midianite tribal groups.

[31:8]  ⁷² sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.

[31:23]  ⁷³ sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.

[31:54]  ⁷⁴ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ⁷⁵ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[32:5]  ⁷⁶ tn Heb “eyes.”

[32:5]  ⁷⁷ tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

[32:5]  ⁷⁸ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[32:19]  ⁷⁹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[34:13]  ⁸⁰ tn The infinitive forms the direct object of what the Lord commanded. It actually means “to give,” but without an expressed subject may be made passive.

[36:8]  ⁸¹ tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”