Bilangan 2:33

2:33 But the Levites were not numbered among the other Israelites, as the Lord commanded Moses.

Bilangan 5:28

5:28 But if the woman has not defiled herself, and is clean, then she will be free of ill effects ¹  and will be able to bear children.

Bilangan 6:6

6:6 “‘All the days that he separates himself to the Lord he must not contact ²  a dead body. ³ 

Bilangan 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ⁴  on their shoulders, was their responsibility. ⁵ 

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 10:30

10:30 But Hobab ⁶  said to him, “I will not go, but I will go instead to my own land and to my kindred.”

Bilangan 11:14

11:14 I am not able to bear this entire people alone, ⁷  because it ⁸  is too heavy for me!

Bilangan 12:2

12:2 They ⁹  said, “Has the Lord only ¹⁰  spoken through Moses? Has he not also spoken through us?” ¹¹  And the Lord heard it. ¹² 

Bilangan 12:15

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. ¹³ 

Bilangan 14:23

14:23 they will by no means ¹⁴  see the land that I swore to their fathers, nor will any of them who despised me see it.

Bilangan 14:41-42

14:41 But Moses said, “Why ¹⁵  are you now transgressing the commandment ¹⁶  of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be ¹⁷  defeated before your enemies.

Bilangan 15:34

15:34 They put him in custody, because there was no clear instruction about what should be done to him.

Bilangan 16:12

16:12 Then Moses summoned ¹⁸  Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. ¹⁹ 

Bilangan 18:22

18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin ²⁰  and die.

Bilangan 20:2

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

Bilangan 20:18

20:18 But Edom said to him, “You will not pass through me, ²¹  or I will come out against ²²  you with the sword.”

Bilangan 20:20

20:20 But he said, “You may not pass through.” Then Edom came out against them ²³  with a large and powerful force. ²⁴ 

Bilangan 23:12

23:12 Balaam replied, ²⁵  “Must I not be careful ²⁶  to speak what the Lord has put in my mouth?” ²⁷ 

Bilangan 28:18

28:18 And on the first day there is to be a holy assembly; you must do no ordinary work ²⁸  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 31:18

31:18 But all the young women ²⁹  who have not had sexual intercourse with a man ³⁰  will be yours. ³¹ 

Bilangan 32:18

32:18 We will not return to our homes until every Israelite has his inheritance.

Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ³²  against the Lord. And know that your sin will find you out.

Bilangan 32:30

32:30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.”

Bilangan 33:14

33:14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink.

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.

[5:28]  ¹ tn Heb “will be free”; the words “of ill effects” have been supplied as a clarification.

[6:6]  ² tn The Hebrew verb is simply “enter, go,” no doubt with the sense of go near.

[6:6]  ³ tn The Hebrew has נֶפֶשׁ מֵת (nefesh met), literally a “dead person.” But since the word נֶפֶשׁ can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the Lord, avoiding all such contamination would be a witness to the greatest separation, even in a family.

[7:9]  ⁴ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ⁵ tn Heb “upon them,” meaning “their duty.”

[10:30]  ⁶ tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.

[11:14]  ⁷ tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.

[11:14]  ⁸ tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.

[12:2]  ⁹ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

[12:2]  ¹⁰ tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ¹¹ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

[12:2]  sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.

[12:2]  ¹² sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[12:15]  ¹³ tn The clause has the Niphal infinitive construct after a temporal preposition.

[14:23]  ¹⁴ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[14:41]  ¹⁵ tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”

[14:41]  ¹⁶ tn Heb “mouth.”

[14:42]  ¹⁷ tn This verb could also be subordinated to the preceding: “that you be not smitten.”

[16:12]  ¹⁸ tn Heb “Moses sent to summon.” The verb קָרָא (qara’) followed by the lamed (ל) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.

[16:12]  ¹⁹ tn The imperfect tense נַעֲלֶה (na’aleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).

[18:22]  ²⁰ tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.

[20:18]  ²¹ tn The imperfect tense here has the nuance of prohibition.

[20:18]  ²² tn Heb “to meet.”

[20:20]  ²³ tn Heb “to meet him.”

[20:20]  ²⁴ tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.

[23:12]  ²⁵ tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.

[23:12]  ²⁶ tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר.

[23:12]  ²⁷ tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.

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

[31:18]  ²⁹ tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.

[31:18]  ³⁰ tn Heb “who have not known [a] man by lying with a man.”

[31:18]  ³¹ sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.

[32:23]  ³² tn The nuance of the perfect tense here has to be the future perfect.