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 9:20

9:20 When ¹  the cloud remained over the tabernacle a number of days, ²  they remained camped according to the Lord’s commandment, ³  and according to the Lord’s commandment they would journey.

Bilangan 13:23

13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff ⁴  between two men, as well as some of the pomegranates and the figs.

Bilangan 35:2

35:2 “Instruct the Israelites to give ⁵  the Levites towns to live in from the inheritance the Israelites ⁶  will possess. You must also give the Levites grazing land around the towns.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ⁷  of the community, chosen from the assembly, ⁸  famous men. ⁹ 

Bilangan 21:1

Victory at Hormah

21:1 ¹⁰ When the Canaanite king of Arad ¹¹  who lived in the Negev ¹²  heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.

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 13:2

13:2 “Send out men to investigate ¹⁷  the land of Canaan, which I am giving ¹⁸  to the Israelites. You are to send one man from each ancestral tribe, ¹⁹  each one a leader among them.”

Bilangan 16:1

The Rebellion of Korah

16:1 ²⁰ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ²¹  took men ²² 

Bilangan 22:40

22:40 And Balak sacrificed bulls and sheep, and sent some ²³  to Balaam, and to the princes who were with him.

Bilangan 21:21

The Victory over Sihon and Og

21:21 ²⁴ Then Israel sent messengers to King Sihon of the Amorites, saying, ²⁵ 

Bilangan 32:16

The Offer of the Reubenites and Gadites

32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, ²⁶ 

Bilangan 22:15

Balaam Accompanies the Moabite Princes

22:15 Balak again sent princes, ²⁷  more numerous and more distinguished than the first. ²⁸ 

Bilangan 9:19

9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions ²⁹  of the Lord and did not journey.

Bilangan 21:6

21:6 So the Lord sent poisonous ³⁰  snakes ³¹  among the people, and they bit the people; many people of Israel died.

Bilangan 30:15

30:15 But if he should nullify them after he has heard them, then he will bear her iniquity.” ³² 

Bilangan 32:24

32:24 So build cities for your descendants and pens for your sheep, but do what you have said ³³  you would do.”

Bilangan 13:1

Spies Sent Out

13:1 ³⁴ The Lord spoke ³⁵  to Moses:

Bilangan 20:14

Rejection by the Edomites

20:14 ³⁶ Moses ³⁷  sent messengers from Kadesh to the king of Edom: ³⁸  “Thus says your brother Israel: ‘You know all the hardships we have experienced, ³⁹ 

Bilangan 24:6

24:6 They are like ⁴⁰  valleys ⁴¹  stretched forth,

like gardens by the river’s side,

like aloes ⁴²  that the Lord has planted,

and like cedar trees beside the waters.

Bilangan 31:3

31:3 So Moses spoke to the people: “Arm ⁴³  men from among you for the war, to attack the Midianites and to execute ⁴⁴  the Lord’s vengeance on Midian.

Bilangan 21:31

21:31 So the Israelites ⁴⁵  lived in the land of the Amorites.

Bilangan 32:37

32:37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim,

Bilangan 32:41

32:41 Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair.

Bilangan 11:31

Provision of Quail

11:31 Now a wind ⁴⁶  went out ⁴⁷  from the Lord and brought quail ⁴⁸  from the sea, and let them fall ⁴⁹  near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet ⁵⁰  high on the surface of the ground.

Bilangan 24:24

24:24 Ships will come from the coast of Kittim, ⁵¹ 

and will afflict Asshur, ⁵²  and will afflict Eber,

and he will also perish forever.” ⁵³ 

Bilangan 25:1

Israel’s Sin with the Moabite Women

25:1 ⁵⁴ When ⁵⁵  Israel lived in Shittim, the people began to commit sexual immorality ⁵⁶  with the daughters of Moab.

Bilangan 26:23

Issachar

26:23 The Issacharites by their families: from Tola, the family of the Tolaites; from Puah, the family of the Puites;

Bilangan 26:48

Naphtali

26:48 The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites;

Bilangan 33:1

Wanderings from Egypt to Sinai

33:1 ⁵⁷ These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority ⁵⁸  of Moses and Aaron.

Bilangan 13:33

13:33 We even saw the Nephilim ⁵⁹  there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves ⁶⁰  and to them.” ⁶¹ 

Bilangan 17:2

17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ⁶²  one from every tribal leader, ⁶³  twelve staffs; you must write each man’s name on his staff.

Bilangan 20:15

20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, ⁶⁴  and the Egyptians treated us and our ancestors badly. ⁶⁵ 

Bilangan 22:7

22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported ⁶⁶  to him the words of Balak.

Bilangan 26:12

Simeon

26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites;

Bilangan 26:15

Gad

26:15 The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites;

Bilangan 26:19

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.

Bilangan 26:26

Zebulun

26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites.

Bilangan 26:38

Benjamin

26:38 The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites;

Bilangan 26:44

Asher

26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites.

Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ⁶⁷  of witnesses; but one witness cannot ⁶⁸  testify against any person to cause him to be put to death.

Bilangan 22:5

22:5 And he sent messengers to Balaam ⁶⁹  son of Beor at Pethor, which is by the Euphrates River ⁷⁰  in the land of Amaw, ⁷¹  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ⁷²  of the earth, and they are settling next to me.

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 ⁷³  and put it on the seventy elders. When the Spirit rested on them, ⁷⁴  they prophesied, ⁷⁵  but did not do so again. ⁷⁶ 

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, ⁷⁷  and bring back some of the fruit of the land.” Now it was the time of year ⁷⁸  for the first ripe grapes. ⁷⁹ 

Bilangan 16:14

16:14 Moreover, ⁸⁰  you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind ⁸¹  these men? We will not come up.”

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ⁸²  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 26:28

Manasseh

26:28 The descendants of Joseph by their families: Manasseh and Ephraim.

[9:20]  ¹ tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”

[9:20]  ² tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.

[9:20]  ³ tn Heb “mouth of the Lord.”

[13:23]  ⁴ tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

[35:2]  ⁵ tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”

[35:2]  ⁶ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

[16:2]  ⁷ tn Heb “princes” (so KJV, ASV).

[16:2]  ⁸ tn These men must have been counselors or judges of some kind.

[16:2]  ⁹ tn Heb “men of name,” or “men of renown.”

[21:1]  ¹⁰ sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

[21:1]  ¹¹ sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

[21:1]  ¹² tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[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.

[13:2]  ¹⁷ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

[13:2]  ¹⁸ tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

[13:2]  ¹⁹ tn Heb “one man one man of the tribe of his fathers.”

[16:1]  ²⁰ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ²¹ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ²² tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[22:40]  ²³ sn The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.

[21:21]  ²⁴ sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.

[21:21]  ²⁵ tc Smr and the LXX have “words of peace.”

[32:16]  ²⁶ tn Heb “our little ones.”

[22:15]  ²⁷ tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”

[22:15]  ²⁸ tn Heb “than these.”

[9:19]  ²⁹ tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).

[21:6]  ³⁰ tn Heb “fiery.”

[21:6]  ³¹ tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

[30:15]  ³² 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.

[32:24]  ³³ tn Heb “that which goes out/has gone out of your mouth.”

[13:1]  ³⁴ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

[13:1]  ³⁵ tn The verse starts with the vav (ו) consecutive on the verb: “and….”

[20:14]  ³⁶ sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

[20:14]  ³⁷ tn Heb “And Moses sent.”

[20:14]  ³⁸ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

[20:14]  ³⁹ tn Heb “found.”

[24:6]  ⁴⁰ tn Heb “as valleys they spread forth.”

[24:6]  ⁴¹ tn Or “rows of palms.”

[24:6]  ⁴² sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

[31:3]  ⁴³ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

[31:3]  ⁴⁴ tn Heb “give.”

[21:31]  ⁴⁵ tn Heb “Israel.”

[11:31]  ⁴⁶ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

[11:31]  ⁴⁷ tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

[11:31]  ⁴⁸ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

[11:31]  ⁴⁹ tn Or “left them fluttering.”

[11:31]  ⁵⁰ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

[24:24]  ⁵¹ tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.

[24:24]  ⁵² tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).

[24:24]  ⁵³ tn Or “it will end in utter destruction.”

[25:1]  ⁵⁴ sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.

[25:1]  ⁵⁵ tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.

[25:1]  ⁵⁶ sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.

[33:1]  ⁵⁷ sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15), the wilderness wanderings (vv. 16-36), from Kadesh to Moab (vv. 37-49), and final orders for Canaan (vv. 50-56).

[33:1]  ⁵⁸ tn Heb “hand.”

[13:33]  ⁵⁹ tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”

[13:33]  sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.

[13:33]  ⁶⁰ tn Heb “in our eyes.”

[13:33]  ⁶¹ tn Heb “in their eyes.”

[17:2]  ⁶² tn Heb “receive from them a rod, a rod from the house of a father.”

[17:2]  ⁶³ tn Heb “from every leader of them according to their fathers’ house.”

[20:15]  ⁶⁴ tn Heb “many days.”

[20:15]  ⁶⁵ tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”

[22:7]  ⁶⁶ tn Heb “spoke.”

[35:30]  ⁶⁷ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ⁶⁸ tn The verb should be given the nuance of imperfect of potentiality.

[22:5]  ⁶⁹ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ⁷⁰ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ⁷¹ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ⁷² tn Heb “eye.” So also in v. 11.

[11:25]  ⁷³ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Heb “Now the days were the days of.”

[13:20]  ⁷⁹ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

[16:14]  ⁸⁰ tn Here אַף (’af) has the sense of “in addition.” It is not a common use.

[16:14]  ⁸¹ tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.

[26:5]  ⁸² tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.