Bilangan 3:32

3:32 Now the head of all the Levitical leaders ¹  was Eleazar son of Aaron the priest. He was appointed over those who were responsible ²  for the sanctuary.

Bilangan 7:2

7:2 Then the leaders of Israel, the heads of their clans, ³  made an offering. They were the leaders of the tribes; they were the ones who had been supervising ⁴  the numbering.

Bilangan 10:14

10:14 The standard ⁵  of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.

Bilangan 19:1

The Red Heifer Ritual

19:1 ⁶ The Lord spoke to Moses and Aaron:

Bilangan 27:16

27:16 “Let the Lord, the God of the spirits of all humankind, ⁷  appoint ⁸  a man over the community,

Bilangan 30:1

Vows Made by Men

30:1 ⁹ Moses told the leaders ¹⁰  of the tribes concerning the Israelites, “This is what ¹¹  the Lord has commanded:

Bilangan 31:48

31:48 Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses

Bilangan 33:2

33:2 Moses recorded their departures ¹²  according to their journeys, by the commandment ¹³  of the Lord; now these are their journeys according to their departures.

Bilangan 36:5

Moses’ Decision

36:5 Then Moses gave a ruling ¹⁴  to the Israelites by the word ¹⁵  of the Lord: “What the tribe of the Josephites is saying is right.

[3:32]  ¹ tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).

[3:32]  ² 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.

[7:2]  ³ tn Heb “the house of their fathers.”

[7:2]  ⁴ tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

[10:14]  ⁵ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

[19:1]  ⁶ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[27:16]  ⁷ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ⁸ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[30:1]  ⁹ sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.

[30:1]  ¹⁰ tn Heb “heads.”

[30:1]  ¹¹ tn Heb “This is the word which.”

[33:2]  ¹² tn Heb “their goings out.”

[33:2]  ¹³ tn Heb “mouth.”

[36:5]  ¹⁴ tn Heb “commanded.”

[36:5]  ¹⁵ tn Heb “mouth.”