Bilangan 15:25

15:25 And the priest is to make atonement ¹  for the whole community of the Israelites, and they will be forgiven, ²  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.

Bilangan 18:7

18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”

Bilangan 22:6

22:6 So ³  now, please come and curse this nation ⁴  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ⁵  and drive them out of the land. For I know that whoever you bless is blessed, ⁶  and whoever you curse is cursed.”

[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.”

[22:6]  ³ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ⁴ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ⁵ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ⁶ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.