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 2:34

2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way ⁶  they camped under their standards, and that is the way they traveled, each with his clan and family.

Numbers 3:4

3:4 Nadab and Abihu died ⁷  before the Lord ⁸  when they offered ⁹  strange ¹⁰  fire ¹¹  before the Lord in the wilderness of Sinai, and they had no children. ¹²  So Eleazar and Ithamar ministered as priests ¹³  in the presence of ¹⁴  Aaron their father.

Numbers 11:12

11:12 Did I conceive this entire people? ¹⁵  Did I give birth to ¹⁶  them, that you should say to me, ‘Carry them in your arms, as a foster father ¹⁷  bears a nursing child,’ to the land which you swore to their fathers?

Numbers 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹⁸  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Numbers 13:2

13:2 “Send out men to investigate ¹⁹  the land of Canaan, which I am giving ²⁰  to the Israelites. You are to send one man from each ancestral tribe, ²¹  each one a leader among them.”

Numbers 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ²²  forgiving iniquity and transgression, ²³  but by no means clearing ²⁴  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ²⁵ 

Numbers 17:6

17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, ²⁶  according to their tribes ²⁷  – twelve staffs; the staff of Aaron was among their staffs.

Numbers 18:1

Responsibilities of the Priests

18:1 ²⁸ The Lord said to Aaron, “You and your sons and your tribe ²⁹  with you must bear the iniquity of the sanctuary, ³⁰  and you and your sons with you must bear the iniquity of your priesthood.

Numbers 27:3

27:3 “Our father died in the wilderness, although ³¹  he was not part of ³²  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ³³  and he had no sons.

Numbers 27:11

27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ³⁴  as the Lord commanded Moses.’”

Numbers 33:54

33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral ³⁵  tribes.

Numbers 36:3

36:3 Now if they should be married to one of the men ³⁶  from another Israelite tribe, their inheritance would be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. ³⁷  As a result, it will be taken from the lot of our inheritance.

[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.

[2:34]  ⁹ tn The Hebrew word is כֵּן (ken, “thus, so”).

[3:4]  ¹³ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ¹⁴ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ¹⁵ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ¹⁶ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ¹⁷ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  ¹⁸ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹⁹ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ²⁰ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[11:12]  ¹⁷ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

[11:12]  ¹⁸ tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

[11:12]  ¹⁹ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

[12:14]  ²¹ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[13:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “one man one man of the tribe of his fathers.”

[14:18]  ²⁹ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ³⁰ tn Or “rebellion.”

[14:18]  ³¹ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ³² sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[17:6]  ³³ tn Heb “a rod for one leader, a rod for one leader.”

[17:6]  ³⁴ tn Heb “the house of their fathers.”

[18:1]  ³⁷ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

[18:1]  ³⁸ tn Heb “your father’s house.”

[18:1]  ³⁹ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

[27:3]  ⁴¹ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ⁴² tn Heb “in the midst of.”

[27:3]  ⁴³ tn The word order is emphatic: “but in/on account of his own sins he died.”

[27:11]  ⁴⁵ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.

[33:54]  ⁴⁹ tn Heb “of your fathers.”

[36:3]  ⁵³ tn “Men” is understood; it says “to one from the sons of the tribes of the Israelites for a wife,” or if he has her for a wife.

[36:3]  ⁵⁴ tn Heb “which they will be to them,” meaning, to those who have them, i.e., the marriages.