Numbers 8:9

8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites.

Numbers 14:5

14:5 Then Moses and Aaron fell down with their faces to the ground ¹  before the whole assembled community ²  of the Israelites.

Numbers 15:26

15:26 And the whole community ³  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Numbers 27:20

27:20 Then you must delegate ⁴  some of your authority ⁵  to him, so that the whole community of the Israelites will be obedient. ⁶ 

Numbers 32:4

32:4 the land that the Lord subdued ⁷  before the community of Israel, is ideal for cattle, and your servants have cattle.”

Numbers 1:2

1:2 “Take a census ⁸  of the entire ⁹  Israelite community ¹⁰  by their clans and families, ¹¹  counting the name of every individual male. ¹² 

Numbers 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ¹³  will not fall on the Israelite community. The Levites are responsible for the care ¹⁴  of the tabernacle of the testimony.”

Numbers 14:7

14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly ¹⁵  good land.

Numbers 16:41

16:41 But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, “You have killed the Lord’s people!” ¹⁶ 

Numbers 26:2

26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, ¹⁷  everyone who can serve in the army of Israel.” ¹⁸ 

Numbers 8:20

8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them.

Numbers 13:26

The Spies’ Reports

13:26 They came back ¹⁹  to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. ²⁰  They reported ²¹  to the whole community and showed the fruit of the land.

Numbers 15:25

15:25 And the priest is to make atonement ²²  for the whole community of the Israelites, and they will be forgiven, ²³  because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense.

Numbers 25:6

25:6 Just then ²⁴  one of the Israelites came and brought to his brothers ²⁵  a Midianite woman in the plain view of Moses and of ²⁶  the whole community of the Israelites, while they ²⁷  were weeping at the entrance of the tent of meeting.

Numbers 27:17

27:17 who will go out before them, and who will come in before them, ²⁸  and who will lead them out, and who will bring them in, so that ²⁹  the community of the Lord may not be like sheep that have no shepherd.”

Numbers 31:12

31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains ³⁰  of Moab, along the Jordan River ³¹  across from Jericho. ³² 

[14:5]  ¹ sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6-15 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.

[14:5]  ² tn Heb “before all the assembly of the congregation.”

[15:26]  ¹ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[27:20]  ¹ tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.

[27:20]  ² tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.

[27:20]  ³ tn Heb “hear.”

[32:4]  ¹ tn The verb is the Hiphil perfect of נָכָה (nakhah), a term that can mean “smite, strike, attack, destroy.”

[1:2]  ¹ tn The construction is literally “lift up the head[s],” (שְׂאוּ אֶת־רֹאשׁ, sÿ’u ’et-ro’sh). This idiom for taking a census occurs elsewhere (Exod 30:12; Lev 5:24; Num 1:24; etc.). The idea is simply that of counting heads to arrive at the base for the standing army. This is a different event than the one recorded in Exod 30:11-16, which was taken for a different purpose altogether. The verb is plural, indicating that Moses had help in taking the census.

[1:2]  ² tc Smr lacks the Hebrew word “all” here.

[1:2]  ³ tn Heb “the congregation of Israel.”

[1:2]  ⁴ tn The tribe (מַטֶּה, matteh or שֵׁבֶט, shevet) is the main category. The family groups or clans (מִשְׁפְּחֹת, mishpÿkhot) and the households or families (בֵּית אֲבֹת, bet ’avot) were sub-divisions of the tribe.

[1:2]  ⁵ tn This clause simply has “in/with the number of the names of every male with respect to their skulls [individually].” Counting heads, or every skull, simply meant that each person was to be numbered in the census. Except for the Levites, no male was exempt from the count.

[1:53]  ¹ 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]  ² 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.

[14:7]  ¹ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

[16:41]  ¹ sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event.

[26:2]  ¹ tn Heb “house of their fathers.”

[26:2]  ² tn Heb “everyone who goes out in the army in Israel.”

[13:26]  ¹ tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.

[13:26]  ² sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.

[13:26]  ³ tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).

[15:25]  ¹ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

[15:25]  ² tn Or “they will be forgiven.”

[25:6]  ¹ 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]  ² tn Or “to his family”; or “to his clan.”

[25:6]  ³ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ⁴ 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.

[27:17]  ¹ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ² tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[31:12]  ¹ tn Or “steppes.”

[31:12]  ² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[31:12]  ³ tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.