Bilangan 3:4

3:4 Nadab and Abihu died ¹  before the Lord ²  when they offered ³  strange ⁴  fire ⁵  before the Lord in the wilderness of Sinai, and they had no children. ⁶  So Eleazar and Ithamar ministered as priests ⁷  in the presence of ⁸  Aaron their father.

Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ⁹  all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” ¹⁰ 

Bilangan 5:8

5:8 But if the individual has no close relative ¹¹  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ¹²  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 9:6

9:6 It happened that some men ¹³  who were ceremonially defiled ¹⁴  by the dead body of a man ¹⁵  could not keep ¹⁶  the Passover on that day, so they came before Moses and before Aaron on that day.

Bilangan 10:29

The Appeal to Hobab

10:29 ¹⁷ Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, ¹⁸  “We are journeying to the place about which the Lord said, ‘I will give it to you.’ Come with us and we will treat you well, ¹⁹  for the Lord has promised good things ²⁰  for Israel.”

Bilangan 11:1

The Israelites Complain

11:1 ²¹ When the people complained, ²²  it displeased ²³  the Lord. When the Lord heard ²⁴  it, his anger burned, ²⁵  and so ²⁶  the fire of the Lord ²⁷  burned among them and consumed some of the outer parts of the camp.

Bilangan 11:16

The Response of God

11:16 ²⁸ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ²⁹  over them, and bring them to the tent of meeting; let them take their position there with you.

Bilangan 11:18

11:18 “And say to the people, ‘Sanctify yourselves ³⁰  for tomorrow, and you will eat meat, for you have wept in the hearing ³¹  of the Lord, saying, “Who will give us meat to eat, ³²  for life ³³  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat.

Bilangan 11:25

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ³⁴  and put it on the seventy elders. When the Spirit rested on them, ³⁵  they prophesied, ³⁶  but did not do so again. ³⁷ 

Bilangan 13:20

13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, ³⁸  and bring back some of the fruit of the land.” Now it was the time of year ³⁹  for the first ripe grapes. ⁴⁰ 

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ⁴¹  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 18:7

18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”

Bilangan 18:11

18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.

Bilangan 18:24

18:24 But I have given ⁴²  to the Levites for an inheritance the tithes of the Israelites that are offered ⁴³  to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”

Bilangan 20:8

20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak ⁴⁴  to the rock before their eyes. It will pour forth ⁴⁵  its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”

Bilangan 27:14

27:14 For ⁴⁶  in the wilderness of Zin when the community rebelled against me, you ⁴⁷  rebelled against my command ⁴⁸  to show me as holy ⁴⁹  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 31:50

31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves ⁵⁰  before the Lord.” ⁵¹ 

Bilangan 33:54-55

33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral ⁵²  tribes. 33:55 But if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living.

[3:4]  ¹ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ² tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ³ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ⁴ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ⁵ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  sn This event is narrated in Lev 10:1-7.

[3:4]  ⁶ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ⁷ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ⁸ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[3:13]  ⁹ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

[3:13]  ¹⁰ sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

[5:8]  ¹¹ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ¹² tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

[9:6]  ¹³ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ¹⁴ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ¹⁵ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ¹⁶ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[10:29]  ¹⁷ sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.

[10:29]  ¹⁸ sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.

[10:29]  ¹⁹ tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.

[10:29]  ²⁰ tn The Hebrew text simply has “has spoken good” for Israel.

[11:1]  ²¹ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ²² tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ²³ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ²⁴ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ²⁵ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

[11:1]  ²⁶ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ²⁷ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[11:16]  ²⁸ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ²⁹ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[11:18]  ³⁰ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

[11:18]  ³¹ tn Heb “in the ears.”

[11:18]  ³² tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

[11:18]  ³³ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

[11:25]  ³⁴ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ³⁵ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ³⁶ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ³⁷ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[13:20]  ³⁸ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

[13:20]  ³⁹ tn Heb “Now the days were the days of.”

[13:20]  ⁴⁰ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

[16:3]  ⁴¹ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[18:24]  ⁴² tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”

[18:24]  ⁴³ tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.

[20:8]  ⁴⁴ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

[20:8]  ⁴⁵ tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

[27:14]  ⁴⁶ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ⁴⁷ tn The verb is the second masculine plural form.

[27:14]  ⁴⁸ tn Heb “mouth.”

[27:14]  ⁴⁹ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[31:50]  ⁵⁰ tn Heb “our souls.”

[31:50]  ⁵¹ sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.

[33:54]  ⁵² tn Heb “of your fathers.”