Bilangan 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ¹  and has brought us up out of Egypt. Now ²  we are here in Kadesh, a town on the edge of your country. ³ 

Bilangan 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ⁴  or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”

Bilangan 11:13

11:13 From where shall I get ⁵  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ⁶ 

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 ⁷  to me.

Bilangan 22:4

22:4 So the Moabites said to the elders of Midian, “Now this mass of people ⁸  will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time.

Bilangan 14:20

14:20 Then the Lord said, “I have forgiven them as you asked. ⁹ 

Bilangan 11:2

11:2 When the people cried to Moses, he ¹⁰  prayed to the Lord, and the fire died out. ¹¹ 

Bilangan 21:3

21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, ¹²  and they utterly destroyed them and their cities. So the name of the place was called ¹³  Hormah.

Bilangan 1:4

1:4 And to help you ¹⁴  there is to be a man from each ¹⁵  tribe, each man ¹⁶  the head ¹⁷  of his family. ¹⁸ 

Bilangan 12:13

12:13 Then Moses cried to the Lord, “Heal her now, O God.” ¹⁹ 

Bilangan 17:9

17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, ²⁰  and each man took his staff.

Bilangan 22:17

22:17 For I will honor you greatly, ²¹  and whatever you tell me I will do. So come, put a curse on this nation for me.’”

Bilangan 22:20

22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”

Bilangan 5:19

5:19 Then the priest will put the woman under oath and say to the her, “If no other ²²  man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. ²³ 

Bilangan 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” ²⁴ 

Bilangan 27:21

27:21 And he will stand before Eleazar the priest, who ²⁵  will seek counsel ²⁶  for him before the Lord by the decision of the Urim. ²⁷  At his command ²⁸  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

[20:16]  ¹ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ² tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ³ tn Heb “your border.”

[20:19]  ⁴ tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”

[11:13]  ⁵ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ⁶ tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[22:16]  ⁷ tn The infinitive construct is the object of the preposition.

[22:4]  ⁸ tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.

[14:20]  ⁹ tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

[11:2]  ¹⁰ tn Heb “Moses.”

[11:2]  ¹¹ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[21:3]  ¹² tc Smr, Greek, and Syriac add “into his hand.”

[21:3]  ¹³ tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

[1:4]  ¹⁴ tn Heb “and with you.”

[1:4]  ¹⁵ tn The construction uses the noun in a distributive sense: “a man, a man for a tribe,” meaning a man for each tribe.

[1:4]  ¹⁶ tn The clause expresses a distributive function, “a man” means “each man.”

[1:4]  ¹⁷ sn See J. R. Bartlett, “The Use of the Word ראשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[1:4]  ¹⁸ tn Heb “the house of his fathers.”

[12:13]  ¹⁹ tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”

[17:9]  ²⁰ tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.

[22:17]  ²¹ tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.

[5:19]  ²² tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

[5:19]  ²³ sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.

[8:19]  ²⁴ sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

[27:21]  ²⁵ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ²⁶ tn Heb “ask.”

[27:21]  ²⁷ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ²⁸ tn Heb “mouth,” meaning what he will say.