Bilangan 3:26
Konteks3:26 the hangings of the courtyard, 1 the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. 2
Bilangan 5:22
Konteks5:22 and this water that causes the curse will go 3 into your stomach, and make your abdomen swell and your thigh rot.” 4 Then the woman must say, “Amen, amen.” 5
Bilangan 5:31
Konteks5:31 Then the man will be free from iniquity, but that woman will bear the consequences 6 of her iniquity.’” 7
Bilangan 7:9
Konteks7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried 8 on their shoulders, was their responsibility. 9
Bilangan 8:25
Konteks8:25 and at the age of fifty years they must retire from performing the work and may no longer work.
Bilangan 20:18
Konteks20:18 But Edom said to him, “You will not pass through me, 10 or I will come out against 11 you with the sword.”
Bilangan 27:18-19
Konteks27:18 The Lord replied 12 to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, 13 and lay your hand on him; 14 27:19 set him 15 before Eleazar the priest and before the whole community, and commission 16 him publicly. 17
Bilangan 30:15
Konteks30:15 But if he should nullify them after he has heard them, then he will bear her iniquity.” 18
Bilangan 32:20
Konteks32:20 Then Moses replied, 19 “If you will do this thing, and if you will arm yourselves for battle before the Lord,
Bilangan 36:5
Konteks36:5 Then Moses gave a ruling 20 to the Israelites by the word 21 of the Lord: “What the tribe of the Josephites is saying is right.
[3:26] 1 tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).
[3:26] 2 tn Heb “for all the service of it [them].”
[5:22] 3 tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.
[5:22] 5 tn The word “amen” carries the idea of “so be it,” or “truly.” The woman who submits to this test is willing to have the test demonstrate the examination of God.
[5:31] 6 sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.
[5:31] 7 tn The word “iniquity” can also mean the guilt for the iniquity as well as the punishment of consequences for the iniquity. These categories of meanings grew up through figurative usage (metonymies). Here the idea is that if she is guilty then she must “bear the consequences.”
[7:9] 8 tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.
[7:9] 9 tn Heb “upon them,” meaning “their duty.”
[20:18] 10 tn The imperfect tense here has the nuance of prohibition.
[27:18] 13 sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
[27:18] 14 sn This symbolic act would indicate the transfer of leadership to Joshua.
[27:19] 15 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
[27:19] 16 tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
[27:19] 17 tn Heb “in their eyes.”
[30:15] 18 sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.
