Bilangan 5:15

5:15 then ¹  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, ²  a grain offering for remembering, ³  for bringing ⁴  iniquity to remembrance.

Bilangan 6:12

6:12 He must rededicate ⁵  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ⁶  but the former days will not be counted ⁷  because his separation ⁸  was defiled.

Bilangan 6:20

6:20 then the priest must wave them as a wave offering ⁹  before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. ¹⁰  After this the Nazirite may drink ¹¹  wine.’

Bilangan 11:16

The Response of God

11:16 ¹² 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 ¹³  over them, and bring them to the tent of meeting; let them take their position there with you.

Bilangan 11:18

11:18 “And say to the people, ‘Sanctify yourselves ¹⁴  for tomorrow, and you will eat meat, for you have wept in the hearing ¹⁵  of the Lord, saying, “Who will give us meat to eat, ¹⁶  for life ¹⁷  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat.

Bilangan 11:20

11:20 but a whole month, ¹⁸  until it comes out your nostrils and makes you sick, ¹⁹  because you have despised ²⁰  the Lord who is among you and have wept before him, saying, “Why ²¹  did we ever come out of Egypt?”’”

Bilangan 15:15

15:15 One statute must apply ²²  to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent ²³  statute for your future generations. You and the resident foreigner will be alike ²⁴  before the Lord.

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 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ²⁷  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ²⁸  of Moses.

Bilangan 18:24

18:24 But I have given ²⁹  to the Levites for an inheritance the tithes of the Israelites that are offered ³⁰  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 22:18

22:18 Balaam replied ³¹  to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment ³²  of the Lord my God ³³  to do less or more.

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ³⁴  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 29:8

29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. ³⁵ 

Bilangan 32:33

Land Assignment

32:33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them. ³⁶ 

Bilangan 35:8

35:8 The towns you will give must be from the possession of the Israelites. From the larger tribes you must give more; and from the smaller tribes fewer. Each must contribute some of its own towns to the Levites in proportion to the inheritance allocated to each.

Bilangan 35:33

35:33 “You must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it.

[5:15]  ¹ tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

[5:15]  ² tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

[5:15]  ³ tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

[5:15]  ⁴ tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

[6:12]  ⁵ tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ⁶ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ⁷ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁸ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[6:20]  ⁹ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

[6:20]  ¹⁰ sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

[6:20]  ¹¹ tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.

[11:16]  ¹² 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]  ¹³ 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.

[11:18]  ¹⁴ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

[11:18]  ¹⁵ tn Heb “in the ears.”

[11:18]  ¹⁶ tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

[11:18]  ¹⁷ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

[11:20]  ¹⁸ tn Heb “a month of days.” So also in v. 21.

[11:20]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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?”

[15:15]  ²² tn The word “apply” is supplied in the translation.

[15:15]  ²³ tn Or “a statute forever.”

[15:15]  ²⁴ tn Heb “as you, as [so] the alien.”

[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”).

[16:40]  ²⁷ tn Heb “from the seed of.”

[16:40]  ²⁸ tn Heb “hand.”

[18:24]  ²⁹ 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]  ³⁰ 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.

[22:18]  ³¹ tn Heb “answered and said.”

[22:18]  ³² tn Heb “mouth.”

[22:18]  ³³ sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

[26:5]  ³⁴ tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.

[29:8]  ³⁵ tn Heb “they shall be to you without blemish.”

[32:33]  ³⁶ tn Heb “the land with its cities in the borders of the cities of the land all around.”