Numbers 1:18

1:18 and they assembled ¹  the entire community together on the first day of the second month. ²  Then the people recorded their ancestry ³  by their clans and families, and the men who were twenty years old or older were listed ⁴  by name individually,

Numbers 1:20

1:20 And they were as follows:

The descendants of Reuben, the firstborn son of Israel: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name individually.

Numbers 1:22

1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them ⁵  twenty years old or older who could serve in the army were listed by name individually.

Numbers 1:32

1:32 From the sons of Joseph:

From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name.

Numbers 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ⁶  will not fall on the Israelite community. The Levites are responsible for the care ⁷  of the tabernacle of the testimony.”

Numbers 3:39

3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word ⁸  of the Lord, according to their families, every male from a month old and upward, were 22,000. ⁹ 

Numbers 9:21

9:21 And when ¹⁰  the cloud remained only ¹¹  from evening until morning, when the cloud was taken up ¹²  the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled.

Numbers 11:32

11:32 And the people stayed up ¹³  all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, ¹⁴  and they spread them out ¹⁵  for themselves all around the camp.

Numbers 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ¹⁶  Their protection ¹⁷  has turned aside from them, but the Lord is with us. Do not fear them!”

Numbers 18:4

18:4 They must join ¹⁸  with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person ¹⁹  may approach you.

Numbers 21:24

21:24 But the Israelites ²⁰  defeated him in battle ²¹  and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.

Numbers 25:6

25:6 Just then ²²  one of the Israelites came and brought to his brothers ²³  a Midianite woman in the plain view of Moses and of ²⁴  the whole community of the Israelites, while they ²⁵  were weeping at the entrance of the tent of meeting.

Numbers 26:62

26:62 Those of them who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites.

Numbers 27:7

27:7 “The daughters of Zelophehad have a valid claim. ²⁶  You must indeed ²⁷  give them possession of an inheritance among their father’s relatives, and you must transfer ²⁸  the inheritance of their father to them.

Numbers 27:14

27:14 For ²⁹  in the wilderness of Zin when the community rebelled against me, you ³⁰  rebelled against my command ³¹  to show me as holy ³²  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Numbers 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.

Numbers 32:11

32:11 ‘Because they have not followed me wholeheartedly, ³³  not ³⁴  one of the men twenty years old and upward ³⁵  who came from Egypt will see the land that I swore to give ³⁶  to Abraham, Isaac, and Jacob,

[1:18]  ¹ tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”

[1:18]  ² tc The LXX adds “of the second year.”

[1:18]  ³ tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaldu). The cognate noun תּוֹלְדוֹת (tolÿdot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.

[1:18]  ⁴ tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”

[1:22]  ⁵ tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT mss. Most modern commentators follow this.

[1:53]  ⁹ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  ¹⁰ tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[3:39]  ¹³ tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.

[3:39]  ¹⁴ tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).

[9:21]  ¹⁷ tn The construction is the same in the preceding verse.

[9:21]  ¹⁸ tn “Only” is supplied to reflect the contrast between the two verses.

[9:21]  ¹⁹ tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”

[11:32]  ²¹ tn Heb “rose up, stood up.”

[11:32]  ²² sn This is about two thousand liters.

[11:32]  ²³ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.

[14:9]  ²⁵ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ²⁶ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[18:4]  ²⁹ tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).

[18:4]  ³⁰ tn The word is “stranger, alien,” but it can also mean Israelites here.

[21:24]  ³³ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ³⁴ tn Heb “with the edge of the sword.”

[25:6]  ³⁷ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ³⁸ tn Or “to his family”; or “to his clan.”

[25:6]  ³⁹ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ⁴⁰ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[27:7]  ⁴¹ tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).

[27:7]  ⁴² tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.

[27:7]  ⁴³ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

[27:14]  ⁴⁵ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ⁴⁶ tn The verb is the second masculine plural form.

[27:14]  ⁴⁷ tn Heb “mouth.”

[27:14]  ⁴⁸ 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.

[32:11]  ⁴⁹ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ⁵⁰ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ⁵¹ tc The LXX adds “those knowing bad and good.”

[32:11]  ⁵² tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.