Bilangan 4:34

Summary

4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans,

Bilangan 8:4

8:4 This is how the lampstand was made: ¹  It was beaten work in gold; ²  from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.

Bilangan 11:19

11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days,

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ³  Now you will see whether my word to you will come true ⁴  or not!”

Bilangan 14:10-11

14:10 However, the whole community threatened to stone them. ⁵  But ⁶  the glory ⁷  of the Lord appeared to all the Israelites at the tent ⁸  of meeting.

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ⁹  me, and how long will they not believe ¹⁰  in me, in spite of the signs that I have done among them?

Bilangan 15:22

Rules for Unintentional Offenses

15:22 ¹¹ “‘If you ¹²  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹³  and said, “O God, the God of the spirits of all people, ¹⁴  will you be angry with the whole community when only one man sins?” ¹⁵ 

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 21:3

21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, ¹⁶  and they utterly destroyed them and their cities. So the name of the place was called ¹⁷  Hormah.

Bilangan 21:25

21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. ¹⁸ 

Bilangan 22:8

22:8 He replied to them, “Stay ¹⁹  here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam.

Bilangan 22:37

22:37 Balak said to Balaam, “Did I not send again and again ²⁰  to you to summon you? Why did you not come to me? Am I not able to honor you?” ²¹ 

Bilangan 23:7

23:7 Then Balaam ²²  uttered ²³  his oracle, saying,

“Balak, the king of Moab, brought me ²⁴  from Aram,

out of the mountains of the east, saying,

‘Come, pronounce a curse on Jacob for me;

come, denounce Israel.’ ²⁵ 

Bilangan 23:24

23:24 Indeed, the people will rise up like a lioness,

and like a lion raises himself up;

they will not lie down until they eat their ²⁶  prey,

and drink the blood of the slain.” ²⁷ 

Bilangan 24:20

Balaam’s Final Prophecies

24:20 Then Balaam ²⁸  looked on Amalek and delivered this oracle: ²⁹ 

“Amalek was the first ³⁰  of the nations,

but his end will be that he will perish.”

Bilangan 28:2

28:2 “Command the Israelites: ³¹  ‘With regard to my offering, ³²  be sure to offer ³³  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ³⁴ 

Bilangan 30:2

30:2 If a man ³⁵  makes a vow ³⁶  to the Lord or takes an oath ³⁷  of binding obligation on himself, ³⁸  he must not break his word, but must do whatever he has promised. ³⁹ 

Bilangan 33:8

33:8 They traveled from Pi-hahiroth, ⁴⁰  and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah.

Bilangan 34:3

34:3 your southern border ⁴¹  will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea,

Bilangan 35:2

35:2 “Instruct the Israelites to give ⁴²  the Levites towns to live in from the inheritance the Israelites ⁴³  will possess. You must also give the Levites grazing land around the towns.

[8:4]  ¹ tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

[8:4]  ² sn The idea is that it was all hammered from a single plate of gold.

[11:23]  ³ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ⁴ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[14:10]  ⁵ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ⁶ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ⁷ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ⁸ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[14:11]  ⁹ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ¹⁰ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[15:22]  ¹¹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ¹² tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[16:22]  ¹³ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹⁴ 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]  ¹⁵ 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).

[21:3]  ¹⁶ tc Smr, Greek, and Syriac add “into his hand.”

[21:3]  ¹⁷ tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

[21:25]  ¹⁸ tn Heb “its daughters.”

[22:8]  ¹⁹ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.

[22:37]  ²⁰ tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.

[22:37]  ²¹ sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.

[23:7]  ²² tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:7]  ²³ tn Heb “took up.”

[23:7]  ²⁴ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

[23:7]  ²⁵ sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

[23:24]  ²⁶ tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.

[23:24]  ²⁷ sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.

[24:20]  ²⁸ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:20]  ²⁹ tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

[24:20]  ³⁰ sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

[28:2]  ³¹ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ³² tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ³³ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ³⁴ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[30:2]  ³⁵ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ³⁶ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ³⁷ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ³⁸ tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ³⁹ tn Heb “according to all that goes out of his mouth.”

[33:8]  ⁴⁰ tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”

[34:3]  ⁴¹ tn The expression refers to the corner or extremity of the Negev, the South.

[35:2]  ⁴² tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”

[35:2]  ⁴³ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.