Bilangan 31:46

31:46 and 16,000 people.

Bilangan 16:29

16:29 If these men die a natural death, ¹  or if they share the fate ²  of all men, then the Lord has not sent me.

Bilangan 31:11

31:11 They took all the plunder and all the spoils, both people and animals.

Bilangan 23:19

23:19 God is not a man, that he should lie,

nor a human being, ³  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ⁴ 

Bilangan 18:15

18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ⁵  and the firstborn males of unclean animals you must redeem.

Bilangan 31:40

31:40 The people were 16,000, of which the Lord’s tribute was 32 people. ⁶ 

Bilangan 31:28

31:28 “You must exact ⁷  a tribute for the Lord from the fighting men who went out to battle: one life out of five hundred, from the people, the cattle, and from the donkeys and the sheep.

Bilangan 31:26

31:26 “You and Eleazar the priest, and all the family leaders of the community, take the sum ⁸  of the plunder that was captured, both people and animals.

Bilangan 5:6

5:6 “Tell the Israelites, ‘When ⁹  a man or a woman commits any sin that people commit, ¹⁰  thereby breaking faith ¹¹  with the Lord, and that person is found guilty, ¹² 

Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ¹³  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.” ¹⁴ 

Bilangan 8:17

8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed ¹⁵  all the firstborn in the land of Egypt I set them apart for myself.

Bilangan 31:30

31:30 From the Israelites’ half-share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep – from every kind of animal – and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”

Bilangan 31:47

31:47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.

Bilangan 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ¹⁶  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Bilangan 19:11

Purification from Uncleanness

19:11 “‘Whoever touches ¹⁷  the corpse ¹⁸  of any person ¹⁹  will be ceremonially unclean ²⁰  seven days.

Bilangan 31:35

31:35 and 32,000 young women who had never had sexual intercourse with a man. ²¹ 

Bilangan 35:11

35:11 you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee.

Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ²²  of witnesses; but one witness cannot ²³  testify against any person to cause him to be put to death.

Bilangan 35:15

35:15 These six towns will be places of refuge for the Israelites, and for the foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there.

Bilangan 12:3

12:3 (Now the man Moses was very humble, ²⁴  more so than any man on the face of the earth.)

Bilangan 27:16

27:16 “Let the Lord, the God of the spirits of all humankind, ²⁵  appoint ²⁶  a man over the community,

Bilangan 18:16

18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).

Bilangan 19:16

19:16 And whoever touches the body of someone killed with a sword in the open fields, ²⁷  or the body of someone who died of natural causes, ²⁸  or a human bone, or a grave, will be unclean seven days. ²⁹ 

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ³⁰  and said, “O God, the God of the spirits of all people, ³¹  will you be angry with the whole community when only one man sins?” ³² 

Bilangan 19:18

19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave.

[16:29]  ¹ tn Heb “if like the death of every man they die.”

[16:29]  ² tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[23:19]  ³ tn Heb “son of man.”

[23:19]  ⁴ tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[18:15]  ⁵ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[31:40]  ⁶ tn Heb “soul.”

[31:28]  ⁷ tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord.

[31:26]  ⁸ tn The idiom here is “take up the head,” meaning take a census, or count the totals.

[5:6]  ⁹ sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

[5:6]  ¹⁰ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ¹¹ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

[5:6]  ¹² tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

[3:13]  ¹³ 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]  ¹⁴ 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).

[8:17]  ¹⁵ tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”

[19:13]  ¹⁶ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[19:11]  ¹⁷ tn The form is the participle with the article functioning as a substantive: “the one who touches.”

[19:11]  ¹⁸ tn Heb “the dead.”

[19:11]  ¹⁹ tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.

[19:11]  ²⁰ tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.

[31:35]  ²¹ sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only twelve thousand soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation.

[35:30]  ²² tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ²³ tn The verb should be given the nuance of imperfect of potentiality.

[12:3]  ²⁴ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[12:3]  tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.

[12:3]  sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).

[27:16]  ²⁵ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ²⁶ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[19:16]  ²⁷ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

[19:16]  ²⁸ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

[19:16]  ²⁹ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

[16:22]  ³⁰ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ³¹ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ³² tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).