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 6:20

6:20 then the priest must wave them as a wave offering ⁵  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. ⁶  After this the Nazirite may drink ⁷  wine.’

Bilangan 8:16

8:16 For they are entirely given ⁸  to me from among the Israelites. I have taken them for myself instead of ⁹  all who open the womb, the firstborn sons of all the Israelites.

Bilangan 34:13

34:13 Then Moses commanded the Israelites: “This is the land which you will inherit by lot, which the Lord has commanded to be given ¹⁰  to the nine and a half tribes,

[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.

[6:20]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[8:16]  ⁸ tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”

[8:16]  ⁹ tn Or “as substitutes” for all the firstborn of the Israelites.

[34:13]  ¹⁰ tn The infinitive forms the direct object of what the Lord commanded. It actually means “to give,” but without an expressed subject may be made passive.