Numbers 1:19

1:19 just as the Lord had commanded Moses. And so he numbered them in the wilderness of Sinai.

Numbers 2:1

The Arrangement of the Tribes

2:1 ¹ The Lord spoke to Moses and to Aaron:

Numbers 3:14

The Numbering of the Levites

3:14 Then the Lord spoke to Moses in the wilderness of Sinai:

Numbers 3:16

3:16 So Moses numbered them according to the word ²  of the Lord, just as he had been commanded. ³ 

Numbers 4:1

The Service of the Kohathites

4:1 ⁴ Then the Lord spoke to Moses and Aaron:

Numbers 4:17

4:17 Then the Lord spoke to Moses and Aaron:

Numbers 6:26

6:26 The Lord lift up his countenance upon you ⁵ 

and give you peace.”’

Numbers 10:13

Judah Begins the Journey

10:13 This was the first time they set out on their journey according to the commandment ⁶  of the Lord, by the authority ⁷  of Moses.

Numbers 10:34

10:34 ⁸  And the cloud of the Lord was over them by day, when they traveled ⁹  from the camp.

Numbers 10:36

10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” ¹⁰ 

Numbers 14:26

14:26 The Lord spoke to Moses and Aaron:

Numbers 16:20

The Judgment on the Rebels

16:20 The Lord spoke to Moses and Aaron:

Numbers 19:1

The Red Heifer Ritual

19:1 ¹¹ The Lord spoke to Moses and Aaron:

Numbers 20:9

20:9 So Moses took the staff from before the Lord, just as he commanded him.

Numbers 25:3

25:3 When Israel joined themselves to Baal-peor, ¹²  the anger of the Lord flared up against Israel.

Numbers 26:61

26:61 But Nadab and Abihu died when they offered strange fire ¹³  before the Lord.

Numbers 31:29

31:29 You are to take it from their half-share and give it to Eleazar the priest for a raised offering to the Lord.

Numbers 32:10

32:10 So the anger of the Lord was kindled that day, and he swore,

[2:1]  ¹ sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.

[3:16]  ¹ tn Heb “at the mouth of the Lord.”

[3:16]  ² tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.

[4:1]  ¹ sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).

[6:26]  ¹ tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.

[10:13]  ¹ tn Heb “mouth.”

[10:13]  ² tn Heb “hand.”

[10:34]  ¹ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

[10:34]  ² tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

[10:36]  ¹ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

[19:1]  ¹ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[25:3]  ¹ tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.

[26:61]  ¹ 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).