Numbers 1:19

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

Numbers 3:48

3:48 And give the money for the redemption of the excess number of them to Aaron and his sons.”

Numbers 10:13

Judah Begins the Journey

10:13 This was the first time they set out on their journey according to the commandment ¹  of the Lord, by the authority ²  of Moses.

Numbers 11:34

11:34 So the name of that place was called Kibroth Hattaavah, ³  because there they buried the people that craved different food. ⁴ 

Numbers 12:2

12:2 They ⁵  said, “Has the Lord only ⁶  spoken through Moses? Has he not also spoken through us?” ⁷  And the Lord heard it. ⁸ 

Numbers 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek ⁹  the priesthood also?

Numbers 23:18

Balaam Prophesies Again

23:18 Balaam ¹⁰  uttered ¹¹  his oracle, and said,

“Rise up, ¹²  Balak, and hear;

Listen to me, son of Zippor:

Numbers 23:20

23:20 Indeed, I have received a command ¹³  to bless;

he has blessed, ¹⁴  and I cannot reverse it. ¹⁵ 

Numbers 26:55

26:55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes.

Numbers 30:6

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ¹⁶  or she uttered ¹⁷  anything impulsively by which she has pledged herself,

Numbers 30:9

Vows Made by Widows

30:9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact. ¹⁸ 

Numbers 31:41

31:41 So Moses gave the tribute, which was the Lord’s raised offering, to Eleazar the priest, as the Lord commanded Moses.

Numbers 34:15

34:15 The two and a half tribes have received their inheritance on this side of the Jordan, east of Jericho, ¹⁹  toward the sunrise.”

Numbers 35:22

35:22 “But if he strikes him suddenly, without enmity, or throws anything at him unintentionally,

[10:13]  ¹ tn Heb “mouth.”

[10:13]  ² tn Heb “hand.”

[11:34]  ¹ sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.

[11:34]  ² tn The words “different food” are implied, and are supplied in the translation for clarity.

[12:2]  ¹ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

[12:2]  ² tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ³ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

[12:2]  ⁴ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[16:10]  ¹ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

[23:18]  ¹ tn Heb “he.” The antecedent has been supplied in the translation for clarity.

[23:18]  ² tn Heb “took up.”

[23:18]  ³ tn The verb probably means “pay attention” in this verse.

[23:20]  ¹ tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.

[23:20]  ² sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

[23:20]  ³ tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

[30:6]  ¹ tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ² tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”

[30:9]  ¹ tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.

[34:15]  ¹ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.