1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them 1 twenty years old or older who could serve in the army were listed by name individually.
1:24 2 From the descendants of Gad: 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.
1:26 From the descendants of Judah: 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.
1:28 From the descendants of Issachar: 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.
1:30 From the descendants of Zebulun: 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.
1:32 From the sons of Joseph:
From the descendants of Ephraim: 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.
1:36 From the descendants of Benjamin: 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.
1:38 From the descendants of Dan: 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.
1:40 From the descendants of Asher: 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.
1:42 From 3 the descendants of Naphtali: 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.
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. 4
9:6 It happened that some men 5 who were ceremonially defiled 6 by the dead body of a man 7 could not keep 8 the Passover on that day, so they came before Moses and before Aaron on that day.
16:1 19 Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, 20 took men 21
22:22 Then God’s anger was kindled 22 because he went, and the angel of the Lord stood in the road to oppose 23 him. Now he was riding on his donkey and his two servants were with him.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 24
and will break their bones
and will pierce them through with arrows.
26:57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites.
31:47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.
1 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
2 tc The LXX has vv. 24-35 after v. 37.
3 tc The verse does not have the preposition, only “the descendants of Naphtali.”
4 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).
5 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
6 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
7 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
8 tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
9 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?
10 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
11 tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the
12 tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
13 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
14 tc The MT has the singular, but the ancient versions and Smr have the plural.
15 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
16 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
17 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
18 tn Or “your corpses” (also in vv. 32, 33).
19 sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.
20 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
21 tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”
22 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
23 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
24 tn Heb “they will devour nations,” their adversaries.
25 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”