Bilangan 5:23

5:23 “‘Then the priest will write these curses on a scroll and then scrape them off into the bitter water. ¹ 

Bilangan 8:7

8:7 And do this ²  to them to purify them: Sprinkle water of purification ³  on them; then have them shave ⁴  all their body ⁵  and wash ⁶  their clothes, and so purify themselves. ⁷ 

Bilangan 7:16

7:16 one male goat for a purification offering;

Bilangan 28:22

28:22 as well as one goat for a purification offering, to make atonement for you.

Bilangan 29:5

29:5 with one male goat for a purification offering to make an atonement for you;

Bilangan 7:22

7:22 one male goat for a purification offering;

Bilangan 7:28

7:28 one male goat for a purification offering;

Bilangan 7:34

7:34 one male goat for a purification offering;

Bilangan 7:40

7:40 one male goat for a purification offering;

Bilangan 7:46

7:46 one male goat for a purification offering;

Bilangan 7:52

7:52 one male goat for a purification offering;

Bilangan 7:58

7:58 one male goat for a purification offering;

Bilangan 7:64

7:64 one male goat for a purification offering;

Bilangan 7:70

7:70 one male goat for a purification offering;

Bilangan 7:76

7:76 one male goat for a purification offering;

Bilangan 7:82

7:82 one male goat for a purification offering;

Bilangan 6:16

6:16 “‘Then the priest must present all these ⁸  before the Lord and offer ⁹  his purification offering and his burnt offering.

Bilangan 19:17

19:17 “‘For a ceremonially unclean person you must take ¹⁰  some of the ashes of the heifer ¹¹  burnt for purification from sin and pour ¹²  fresh running ¹³  water over them in a vessel.

Bilangan 29:11

29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.

Bilangan 15:27

15:27 “‘If any person ¹⁴  sins unintentionally, then he must bring a yearling female goat for a purification offering.

Bilangan 29:16

29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:19

29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.

Bilangan 29:22

29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:25

29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:28

29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:31

29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:34

29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:38

29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 28:30

28:30 as well as one male goat to make an atonement for you.

Bilangan 7:87

7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering.

Bilangan 8:8

8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. ¹⁵ 

Bilangan 28:15

28:15 And one male goat ¹⁶  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 24:22

24:22 Nevertheless the Kenite will be consumed. ¹⁷ 

How long will Asshur take you away captive?”

Bilangan 19:9

19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept ¹⁸  for the community of the Israelites for use in the water of purification ¹⁹  – it is a purification for sin. ²⁰ 

Bilangan 27:4

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession ²¹  among the relatives ²²  of our father.”

Bilangan 5:8

5:8 But if the individual has no close relative ²³  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²⁴  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 6:11

6:11 Then the priest will offer one for a purification offering ²⁵  and the other ²⁶  as a burnt offering, ²⁷  and make atonement ²⁸  for him, because of his transgression ²⁹  in regard to the corpse. So he must reconsecrate ³⁰  his head on that day.

Bilangan 6:14

6:14 and he must present his offering ³¹  to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, ³² 

Bilangan 8:12

8:12 When ³³  the Levites lay their hands on the heads of the bulls, offer ³⁴  the one for a purification offering and the other for a whole burnt offering to the Lord, ³⁵  to make atonement for the Levites.

Bilangan 15:25

15:25 And the priest is to make atonement ³⁶  for the whole community of the Israelites, and they will be forgiven, ³⁷  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 18:9

18:9 Of all the most holy offerings reserved ³⁸  from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons.

Bilangan 19:12

19:12 He must purify himself ³⁹  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.

Bilangan 8:21

8:21 The Levites purified themselves ⁴⁰  and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them.

Bilangan 15:23-24

15:23 all that the Lord has commanded you by the authority ⁴¹  of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 15:24 then if anything is done unintentionally ⁴²  without the knowledge of ⁴³  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Bilangan 16:47

16:47 So Aaron did ⁴⁴  as Moses commanded ⁴⁵  and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.

Bilangan 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ⁴⁶  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Bilangan 19:19-20

19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, ⁴⁷  and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.

Bilangan 31:19

Purification After Battle

31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day.

Bilangan 4:15

4:15 “When Aaron and his sons have finished ⁴⁸  covering ⁴⁹  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ⁵⁰  the Kohathites will come to carry them; ⁵¹  but they must not touch ⁵²  any ⁵³  holy thing, or they will die. ⁵⁴  These are the responsibilities ⁵⁵  of the Kohathites with the tent of meeting.

[5:23]  ¹ sn The words written on the scroll were written with a combination of ingredients mixed into an ink. The idea is probably that they would have been washed or flaked off into the water, so that she drank the words of the curse – it became a part of her being.

[8:7]  ² tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

[8:7]  ³ tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

[8:7]  ⁴ tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

[8:7]  ⁵ tn Heb “flesh.”

[8:7]  ⁶ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ⁷ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

[6:16]  ⁸ tn “all these” is supplied as the object.

[6:16]  ⁹ tn Heb “make.”

[19:17]  ¹⁰ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

[19:17]  ¹¹ tn The word “heifer” is not in the Hebrew text, but it is implied.

[19:17]  ¹² tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

[19:17]  ¹³ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

[15:27]  ¹⁴ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

[8:8]  ¹⁵ sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.

[28:15]  ¹⁶ tn Heb “one kid of the goats.”

[24:22]  ¹⁷ tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.

[19:9]  ¹⁸ tn Heb “it will be.”

[19:9]  ¹⁹ tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

[19:9]  ²⁰ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

[27:4]  ²¹ tn That is, the possession of land, or property, among the other families of their tribe.

[27:4]  ²² tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

[5:8]  ²³ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ²⁴ 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.

[6:11]  ²⁵ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

[6:11]  ²⁶ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ²⁷ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

[6:11]  ²⁸ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

[6:11]  ²⁹ tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

[6:11]  ³⁰ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[6:14]  ³¹ tn Heb “he shall offer his offering” – the object is a cognate accusative.

[6:14]  ³² sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable.

[8:12]  ³³ 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]  ³⁴ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ³⁵ 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.

[15:25]  ³⁶ 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]  ³⁷ tn Or “they will be forgiven.”

[18:9]  ³⁸ tn Heb “from the fire.” It probably refers to those parts that were not burned.

[19:12]  ³⁹ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[8:21]  ⁴⁰ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

[15:23]  ⁴¹ tn Heb “hand.”

[15:24]  ⁴² tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ⁴³ tn Heb “[away] from the eyes of the community.”

[16:47]  ⁴⁴ tn Heb “took.”

[16:47]  ⁴⁵ tn Or “had spoken” (NASB); NRSV “had ordered.”

[19:13]  ⁴⁶ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[19:19]  ⁴⁷ tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.

[4:15]  ⁴⁸ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ⁴⁹ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ⁵⁰ tn Heb “after this.”

[4:15]  ⁵¹ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁵² tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁵³ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ⁵⁴ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ⁵⁵ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.