Bilangan 3:15

3:15 “Number the Levites by their clans ¹  and their families; every male from a month old and upward you are to number.” ² 

Bilangan 3:17

The Summary of Families

3:17 These were the sons ³  of Levi by their names: Gershon, Kohath, and Merari.

Bilangan 3:50

3:50 From the firstborn males of the Israelites he collected the money, 1,365 shekels, according to the sanctuary shekel.

Bilangan 4:46

4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans,

Bilangan 5:9

5:9 Every offering ⁴  of all the Israelites’ holy things that they bring to the priest will be his.

Bilangan 7:5

7:5 “Receive these gifts ⁵  from them, that they may be ⁶  used in doing the work ⁷  of the tent of meeting; and you must give them to the Levites, to every man ⁸  as his service requires.” ⁹ 

Bilangan 7:9-10

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ¹⁰  on their shoulders, was their responsibility. ¹¹ 

The Time of Presentation

7:10 The leaders offered ¹²  gifts ¹³  for ¹⁴  the dedication ¹⁵  of the altar when it was anointed. ¹⁶  And the leaders presented ¹⁷  their offering before the altar.

Bilangan 8:15

8:15 “After this, the Levites will go in ¹⁸  to do the work ¹⁹  of the tent of meeting. So you must cleanse them ²⁰  and offer them like a wave offering. ²¹ 

Bilangan 9:3

9:3 In the fourteenth day of this month, at twilight, ²²  you are to observe it at its appointed time; you must keep ²³  it in accordance with all its statutes and all its customs.” ²⁴ 

Bilangan 10:4

10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. ²⁵ 

Bilangan 14:6-7

14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ²⁶  good land.

Bilangan 14:17

14:17 So now, let the power of my Lord ²⁷  be great, just as you have said,

Bilangan 18:10

18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.

Bilangan 18:27

18:27 And your raised offering will be credited ²⁸  to you as though it were grain from the threshing floor or as new wine ²⁹  from the winepress.

Bilangan 18:31

18:31 And you may ³⁰  eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.

Bilangan 20:29

20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.

Bilangan 21:14

21:14 This is why it is said in the Book of the Wars of the Lord,

“Waheb in Suphah ³¹  and the wadis,

the Arnon

Bilangan 21:26

21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, ³²  as far as the Arnon.

Bilangan 21:28

21:28 For fire went out from Heshbon,

a flame from the city of Sihon.

It has consumed Ar of Moab

and the lords ³³  of the high places of Arnon.

Bilangan 21:30

21:30 We have overpowered them; ³⁴ 

Heshbon has perished as far as Dibon.

We have shattered them as far as Nophah,

which ³⁵  reaches to Medeba.”

Bilangan 24:4

24:4 the oracle of the one who hears the words of God,

who sees a vision from the Almighty,

although falling flat on the ground ³⁶  with eyes open: ³⁷ 

Bilangan 24:16

24:16 the oracle of the one who hears the words of God,

and who knows the knowledge of the Most High,

who sees a vision from the Almighty,

although falling flat on the ground with eyes open:

Bilangan 25:13-14

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ³⁸  and has made atonement ³⁹  for the Israelites.’”

25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan ⁴⁰  of the Simeonites.

Bilangan 26:33

26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

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 31:26-27

31:26 “You and Eleazar the priest, and all the family leaders of the community, take the sum ⁴¹  of the plunder that was captured, both people and animals. 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 32:3

32:3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, ⁴²  Nebo, and Beon, ⁴³ 

Bilangan 34:16

Appointed Officials

34:16 The Lord said to Moses:

Bilangan 35:4

35:4 The grazing lands around the towns that you will give to the Levites must extend to a distance of 500 yards ⁴⁴  from the town wall.

Bilangan 35:7

35:7 “So the total of the towns you will give the Levites is forty-eight. You must give these together with their grazing lands.

Bilangan 35:14

35:14 “You must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge.

Bilangan 35:17-18

35:17 If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer. The murderer must surely be put to death. 35:18 Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death.

Bilangan 35:27

35:27 and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,

Bilangan 36:11

36:11 For the daughters of Zelophehad – Mahlah, Tirzah, Hoglah, Milcah, and Noah – were married to the sons of their uncles. ⁴⁵ 

[3:15]  ¹ tn Heb “the house of their fathers.” So also in v. 20.

[3:15]  ² tn Heb “you are to/shall number them.”

[3:17]  ³ tn The word “sons of” does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants.

[5:9]  ⁴ tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).

[7:5]  ⁵ tn The object is not in the Hebrew text, but has been supplied.

[7:5]  ⁶ tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

[7:5]  ⁷ tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

[7:5]  ⁸ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

[7:5]  ⁹ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

[7:9]  ¹⁰ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ¹¹ tn Heb “upon them,” meaning “their duty.”

[7:10]  ¹² tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ¹³ tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ¹⁴ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ¹⁵ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ¹⁶ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ¹⁷ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[8:15]  ¹⁸ tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”

[8:15]  ¹⁹ tn Heb “to serve.”

[8:15]  ²⁰ tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”

[8:15]  ²¹ tc The Greek text adds “before the Lord.”

[9:3]  ²² tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).

[9:3]  ²³ tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.

[9:3]  ²⁴ tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.

[10:4]  ²⁵ tn Heb “they shall assemble themselves.”

[14:7]  ²⁶ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[14:17]  ²⁷ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[18:27]  ²⁸ tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.

[18:27]  ²⁹ tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.

[18:31]  ³⁰ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

[21:14]  ³¹ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

[21:26]  ³² sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.

[21:28]  ³³ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

[21:30]  ³⁴ tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).

[21:30]  ³⁵ tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).

[24:4]  ³⁶ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

[24:4]  ³⁷ tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.

[25:13]  ³⁸ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ³⁹ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[25:14]  ⁴⁰ tn Heb “a father’s house.” So also in v. 15.

[31:26]  ⁴¹ tn The idiom here is “take up the head,” meaning take a census, or count the totals.

[32:3]  ⁴² tc Smr and the LXX have Sibmah. Cf. v. 38.

[32:3]  ⁴³ tn Cf. Baal-meon in v. 38.

[35:4]  ⁴⁴ tn Heb “one thousand cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length, so this would be a distance of 1,500 feet or 500 yards (675 meters).

[36:11]  ⁴⁵ tn They married in the family as they were instructed. But the meaning of דּוֹד (dod) is not necessarily restricted to “uncle.”