Numbers 7:2

7:2 Then the leaders of Israel, the heads of their clans, ¹  made an offering. They were the leaders of the tribes; they were the ones who had been supervising ²  the numbering.

Numbers 1:16

The Census of the Tribes

1:16 These were the ones chosen ³  from the community, leaders ⁴  of their ancestral tribes. ⁵  They were the heads of the thousands ⁶  of Israel.

Numbers 3:20-21

3:20 The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans.

The Numbering of the Gershonites

3:21 From Gershon came the family of the Libnites and the family of the Shimeites; these were the families of the Gershonites.

Numbers 3:33

The Numbering of Merari

3:33 From Merari came the family of the Mahlites and the family of the Mushites; these were ⁷  the families of Merari.

Numbers 4:22

4:22 “Also take a census of the Gershonites, by their clans and by their families.

Numbers 3:27

The Numbering of the Kohathites

3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. ⁸ 

Numbers 16:33

16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community.

Numbers 17:5

17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”

Numbers 18:21

18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting.

Numbers 27:14

27:14 For ⁹  in the wilderness of Zin when the community rebelled against me, you ¹⁰  rebelled against my command ¹¹  to show me as holy ¹²  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Numbers 11:16

The Response of God

11:16 ¹³ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ¹⁴  over them, and bring them to the tent of meeting; let them take their position there with you.

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. ¹⁵  Their protection ¹⁶  has turned aside from them, but the Lord is with us. Do not fear them!”

Numbers 18:3

18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die.

Numbers 18:17

18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ¹⁷  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Numbers 25:18

25:18 because they bring trouble to you by their treachery with which they have deceived ¹⁸  you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, ¹⁹  their sister, who was killed on the day of the plague that happened as a result of Peor.”

[7:2]  ¹ tn Heb “the house of their fathers.”

[7:2]  ² tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

[1:16]  ³ tc The form has a Kethib-Qere problem, but the sentence calls for the Qere, the passive participle in the construct – “the called of….” These men were God’s choice, and not Moses’, or their own choice. He announced who they would be, and then named them. So they were truly “called” (קָרָא, qara’). The other reading is probably due to a copyist’s error.

[1:16]  ⁴ tn The word is נָשִׂיא (nasi’, “exalted one, prince, leader”). Cf. KJV, ASV, NAB “princes.” These were men apparently revered or respected in their tribes, and so the clear choice to assist Moses with the leadership. See further, E. A. Speiser, “Background and Function of the Biblical na„sÃþá,” CBQ 25 (1963): 111-17.

[1:16]  ⁵ tn Heb “exalted ones of the tribes of their fathers.” The earlier group of elders was chosen by Moses at the advice of his father-in-law. This group represents the few leaders of the tribes that were chosen by God, a more literate group apparently, who were the forerunners of the שֹׁטְּרִים (shottÿrim).

[1:16]  ⁶ tc The Hebrew text has אַלְפֵי (’alfey, “thousands of”). There is some question over this reading in the MT, however. The community groups that have these leaders were larger tribes, but there is little certainty about the size of the divisions.

[3:33]  ⁵ tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115).

[3:27]  ⁷ sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).

[27:14]  ⁹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ¹⁰ tn The verb is the second masculine plural form.

[27:14]  ¹¹ tn Heb “mouth.”

[27:14]  ¹² 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.

[11:16]  ¹¹ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ¹² tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[14:9]  ¹³ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ¹⁴ 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.

[18:17]  ¹⁵ tn Or “throw, toss.”

[25:18]  ¹⁷ tn This is the same word as that translated “treachery.”

[25:18]  ¹⁸ sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.