Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ¹  all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” ² 

Bilangan 5:8

5:8 But if the individual has no close relative ³  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ⁴  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 8:12

8:12 When ⁵  the Levites lay their hands on the heads of the bulls, offer ⁶  the one for a purification offering and the other for a whole burnt offering to the Lord, ⁷  to make atonement for the Levites.

Bilangan 9:10

9:10 “Tell the Israelites, ‘If any ⁸  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ⁹  observe the Passover to the Lord.

Bilangan 9:13-14

9:13 But ¹⁰  the man who is ceremonially clean, and was not on a journey, and fails ¹¹  to keep the Passover, that person must be cut off from his people. ¹²  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ¹³  9:14 If a resident foreigner lives ¹⁴  among you and wants to keep ¹⁵  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ¹⁶  the same ¹⁷  statute for the resident foreigner ¹⁸  and for the one who was born in the land.’”

Bilangan 11:20

11:20 but a whole month, ¹⁹  until it comes out your nostrils and makes you sick, ²⁰  because you have despised ²¹  the Lord who is among you and have wept before him, saying, “Why ²²  did we ever come out of Egypt?”’”

Bilangan 13:3

13:3 So Moses sent them from the wilderness of Paran at the command ²³  of the Lord. All of them were leaders ²⁴  of the Israelites.

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ²⁵  they must be made ²⁶  into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”

Bilangan 16:46

16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”

Bilangan 18:24

18:24 But I have given ²⁷  to the Levites for an inheritance the tithes of the Israelites that are offered ²⁸  to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”

Bilangan 18:32

18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” ²⁹ 

Bilangan 27:11

27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ³⁰  as the Lord commanded Moses.’”

Bilangan 29:39

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”

Bilangan 31:30

31:30 From the Israelites’ half-share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep – from every kind of animal – and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”

[3:13]  ¹ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

[3:13]  ² sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

[5:8]  ³ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ⁴ tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

[8:12]  ⁵ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ⁶ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ⁷ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[9:10]  ⁸ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

[9:10]  ⁹ tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

[9:13]  ¹⁰ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ¹¹ tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

[9:13]  ¹² sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

[9:13]  ¹³ tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

[9:14]  ¹⁴ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

[9:14]  ¹⁵ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

[9:14]  ¹⁶ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

[9:14]  ¹⁷ tn Or “you must have one statute.”

[9:14]  ¹⁸ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

[11:20]  ¹⁹ tn Heb “a month of days.” So also in v. 21.

[11:20]  ²⁰ tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ²¹ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ²² tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[13:3]  ²³ tn Heb “mouth.”

[13:3]  ²⁴ tn Heb “heads.”

[16:38]  ²⁵ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ²⁶ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

[18:24]  ²⁷ tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”

[18:24]  ²⁸ tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.

[18:32]  ²⁹ tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).

[27:11]  ³⁰ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.