Bilangan 3:22

3:22 Those of them who were numbered, counting every male from a month old and upward, were 7,500.

Bilangan 3:28

3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care ¹  of the sanctuary.

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 3:35

3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.

Bilangan 6:27

6:27 So they will put my name ⁴  on the Israelites, and I will bless them.”

Bilangan 8:10

8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; ⁵ 

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. ⁶ 

Bilangan 10:8

10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations.

Bilangan 10:34

10:34 ⁷  And the cloud of the Lord was over them by day, when they traveled ⁸  from the camp.

Bilangan 11:28

11:28 Joshua son of Nun, the servant ⁹  of Moses, one of his choice young men, ¹⁰  said, ¹¹  “My lord Moses, stop them!” ¹² 

Bilangan 12:7

12:7 My servant ¹³  Moses is not like this; he is faithful ¹⁴  in all my house.

Bilangan 12:11

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, ¹⁵  please do not hold this sin against us, in which we have acted foolishly and have sinned!

Bilangan 14:7

14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ¹⁶  good land.

Bilangan 18:31

18:31 And you may ¹⁷  eat it in any place, you and your household, because it is your wages for your service in the tent of meeting.

Bilangan 21:20

21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness. ¹⁸ 

Bilangan 21:30

21:30 We have overpowered them; ¹⁹ 

Heshbon has perished as far as Dibon.

We have shattered them as far as Nophah,

which ²⁰  reaches to Medeba.”

Bilangan 23:8

23:8 How ²¹  can I curse ²²  one whom God has not cursed,

or how can I denounce one whom the Lord has not denounced?

Bilangan 24:2

24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ²³  and the Spirit of God came upon him.

Bilangan 24:15

Balaam Prophesies a Fourth Time

24:15 Then he uttered this oracle: ²⁴ 

“The oracle of Balaam son of Beor;

the oracle of the man whose eyes are open;

Bilangan 24:21

24:21 Then he looked on the Kenites and uttered this oracle:

“Your dwelling place seems strong,

and your nest ²⁵  is set on a rocky cliff.

Bilangan 28:18

28:18 And on the first day there is to be a holy assembly; you must do no ordinary work ²⁶  on it.

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 30:9

Vows Made by Widows

30:9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact. ²⁷ 

Bilangan 35:24

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

[3:28]  ¹ tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work.

[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.

[6:27]  ⁴ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[8:10]  ⁵ sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord.

[10:4]  ⁶ tn Heb “they shall assemble themselves.”

[10:34]  ⁷ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

[10:34]  ⁸ tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[11:28]  ⁹ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

[11:28]  ¹⁰ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

[11:28]  ¹¹ tn Heb “answered and said.”

[11:28]  ¹² sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

[12:7]  ¹³ sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

[12:7]  ¹⁴ tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

[12:11]  ¹⁵ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

[14:7]  ¹⁶ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[18:31]  ¹⁷ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

[21:20]  ¹⁸ tn Or perhaps as a place name, “Jeshimon.”

[21:30]  ¹⁹ 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]  ²⁰ 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”).

[23:8]  ²¹ tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.

[23:8]  ²² tn The imperfect tense should here be classified as a potential imperfect.

[24:2]  ²³ tn Heb “living according to their tribes.”

[24:15]  ²⁴ tn Heb “and he took up his oracle and said.”

[24:21]  ²⁵ sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.

[28:18]  ²⁶ tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.

[30:9]  ²⁷ tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.