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 11:15

11:15 But if you are going to deal ³  with me like this, then kill me immediately. ⁴  If I have found favor in your sight then do not let me see my trouble.” ⁵ 

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ⁶  Now you will see whether my word to you will come true ⁷  or not!”

Bilangan 18:30

18:30 “Therefore you will say to them, ⁸  ‘When you offer up ⁹  the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress.

Bilangan 22:8

22:8 He replied to them, “Stay ¹⁰  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 22:28

22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?”

Bilangan 22:30

22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted ¹¹  to treat you this way?” ¹²  And he said, “No.”

Bilangan 25:11

25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ¹³  for my sake among them, so that I did not consume the Israelites in my zeal. ¹⁴ 

Bilangan 30:3

Vows Made by Single Women

30:3 “If a young ¹⁵  woman who is still living ¹⁶  in her father’s house makes a vow to the Lord or places herself under an obligation,

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ¹⁷  them in the wilderness, and you will be the reason for their destruction.” ¹⁸ 

[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.

[11:15]  ³ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ⁴ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ⁵ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[11:23]  ⁶ 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]  ⁷ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[18:30]  ⁸ tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

[18:30]  ⁹ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

[22:8]  ¹⁰ 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.

[22:30]  ¹¹ tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.

[22:30]  ¹² tn Heb “to do thus to you.”

[25:11]  ¹³ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ¹⁴ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[30:3]  ¹⁵ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ¹⁶ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[32:15]  ¹⁷ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ¹⁸ tn Heb “and you will destroy all this people.”