Bilangan 1:51

1:51 Whenever the tabernacle is to move, ¹  the Levites must take it down, and whenever the tabernacle is to be reassembled, ²  the Levites must set it up. ³  Any unauthorized person ⁴  who approaches it must be killed.

Bilangan 3:4

3:4 Nadab and Abihu died ⁵  before the Lord ⁶  when they offered ⁷  strange ⁸  fire ⁹  before the Lord in the wilderness of Sinai, and they had no children. ¹⁰  So Eleazar and Ithamar ministered as priests ¹¹  in the presence of ¹²  Aaron their father.

Bilangan 3:26

3:26 the hangings of the courtyard, ¹³  the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. ¹⁴ 

Bilangan 3:31

3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, ¹⁵  the curtain, and all their service. ¹⁶ 

Bilangan 3:36

3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, ¹⁷ 

Bilangan 4:24

4:24 This is the service of the families of Gershonites, as they serve ¹⁸  and carry it.

Bilangan 4:26

4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, ¹⁹  which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. ²⁰ 

Bilangan 4:31

4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames ²¹  of the tabernacle, its crossbars, its posts, its sockets,

Bilangan 4:33

4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”

Bilangan 5:7-8

5:7 then he must confess ²²  his sin that he has committed and must make full reparation, ²³  add one fifth to it, and give it to whomever he wronged. ²⁴  5:8 But if the individual has no close relative ²⁵  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²⁶  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 9:7

9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 15:34

15:34 They put him in custody, because there was no clear instruction about what should be done to him.

Bilangan 18:9

18:9 Of all the most holy offerings reserved ²⁷  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 18:12-13

18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. ²⁸  18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.

Bilangan 18:15-16

18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ²⁹  and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).

Bilangan 18:24

18:24 But I have given ³⁰  to the Levites for an inheritance the tithes of the Israelites that are offered ³¹  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 20:10

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ³²  must we bring ³³  water out of this rock for you?”

Bilangan 23:12

23:12 Balaam replied, ³⁴  “Must I not be careful ³⁵  to speak what the Lord has put in my mouth?” ³⁶ 

Bilangan 26:61

26:61 But Nadab and Abihu died when they offered strange fire ³⁷  before the Lord.

Bilangan 27:14

27:14 For ³⁸  in the wilderness of Zin when the community rebelled against me, you ³⁹  rebelled against my command ⁴⁰  to show me as holy ⁴¹  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 28:2-3

28:2 “Command the Israelites: ⁴²  ‘With regard to my offering, ⁴³  be sure to offer ⁴⁴  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁴⁵  28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual ⁴⁶  burnt offering.

Bilangan 32:6

Moses’ Response

32:6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you ⁴⁷  remain here?

Bilangan 35:6

35:6 Now from these towns that you will give to the Levites you must select six towns of refuge to which a person who has killed someone may flee. ⁴⁸  And you must give them forty-two other towns.

Bilangan 35:28

35:28 because the slayer ⁴⁹  should have stayed in his town of refuge until the death of the high priest. But after the death of the high priest, the slayer may return to the land of his possessions.

Bilangan 35:31

35:31 Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death.

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.

[1:51]  ¹ tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”

[1:51]  ² tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.

[1:51]  ³ tn Heb “raise it up.”

[1:51]  ⁴ tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.

[3:4]  ⁵ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ⁶ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ⁷ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ⁸ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ⁹ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  sn This event is narrated in Lev 10:1-7.

[3:4]  ¹⁰ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹¹ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ¹² tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[3:26]  ¹³ tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).

[3:26]  ¹⁴ tn Heb “for all the service of it [them].”

[3:31]  ¹⁵ tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”

[3:31]  ¹⁶ tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[3:36]  ¹⁷ tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.

[4:24]  ¹⁸ tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.

[4:26]  ¹⁹ tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.

[4:26]  ²⁰ tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.

[4:31]  ²¹ sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.

[5:7]  ²² tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ²³ tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ²⁴ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[5:8]  ²⁵ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ²⁶ 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.

[18:9]  ²⁷ tn Heb “from the fire.” It probably refers to those parts that were not burned.

[18:12]  ²⁸ tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.

[18:15]  ²⁹ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[18:24]  ³⁰ 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]  ³¹ 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.

[20:10]  ³² tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ³³ tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”

[23:12]  ³⁴ tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.

[23:12]  ³⁵ tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר.

[23:12]  ³⁶ tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.

[26:61]  ³⁷ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[26:61]  sn This event is narrated in Lev 10:1-7.

[27:14]  ³⁸ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ³⁹ tn The verb is the second masculine plural form.

[27:14]  ⁴⁰ tn Heb “mouth.”

[27:14]  ⁴¹ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[28:2]  ⁴² tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁴³ tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.

[28:2]  ⁴⁴ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁴⁵ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[28:3]  ⁴⁶ sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.

[32:6]  ⁴⁷ tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”

[35:6]  ⁴⁸ tn The “manslayer” is the verb “to kill” in a participial form, providing the subject of the clause. The verb means “to kill”; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: “to flee there the manslayer,” means “so that the manslayer may flee there.”

[35:28]  ⁴⁹ tn Heb “he.”