Bilangan 18:10

18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.

Bilangan 6:8

6:8 All the days of his separation he must be holy to the Lord.

Bilangan 20:13

20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained ¹  among them.

Bilangan 7:1

The Leader’s Offerings

7:1 ² When Moses had completed setting up the tabernacle, ³  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Bilangan 4:4

4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. ⁴ 

Bilangan 10:21

10:21 And the Kohathites set out, carrying the articles for the sanctuary; ⁵  the tabernacle was to be set up ⁶  before they arrived. ⁷ 

Bilangan 5:9

5:9 Every offering ⁸  of all the Israelites’ holy things that they bring to the priest will be his.

Bilangan 4:20

4:20 But the Kohathites ⁹  are not to go in to watch while the holy things are being covered, or they will die.”

Bilangan 7:9

7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried ¹⁰  on their shoulders, was their responsibility. ¹¹ 

Bilangan 18:5

18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be ¹²  no more wrath on the Israelites.

Bilangan 3:32

3:32 Now the head of all the Levitical leaders ¹³  was Eleazar son of Aaron the priest. He was appointed over those who were responsible ¹⁴  for the sanctuary.

Bilangan 5:10

5:10 Every man’s holy things ¹⁵  will be his; whatever any man gives the priest will be his.’”

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ¹⁶  to show me as holy ¹⁷  before ¹⁸  the Israelites, therefore you will not bring this community into the land I have given them.” ¹⁹ 

Bilangan 4:15

4:15 “When Aaron and his sons have finished ²⁰  covering ²¹  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ²²  the Kohathites will come to carry them; ²³  but they must not touch ²⁴  any ²⁵  holy thing, or they will die. ²⁶  These are the responsibilities ²⁷  of the Kohathites with the tent of meeting.

Bilangan 6:5

6:5 “‘All the days of the vow ²⁸  of his separation no razor may be used on his head ²⁹  until the time ³⁰  is fulfilled for which he separated himself to the Lord. He will be holy, ³¹  and he must let ³²  the locks of hair on his head grow long.

Bilangan 18:1

Responsibilities of the Priests

18:1 ³³ The Lord said to Aaron, “You and your sons and your tribe ³⁴  with you must bear the iniquity of the sanctuary, ³⁵  and you and your sons with you must bear the iniquity of your priesthood.

Bilangan 28:7

28:7 “‘And its drink offering must be one quarter of a hin for each lamb. ³⁶  You must pour out the strong drink ³⁷  as a drink offering to the Lord in the holy place.

Bilangan 3:28

3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care ³⁸  of the sanctuary.

Bilangan 18:29

18:29 From all your gifts you must offer up every raised offering due ³⁹  the Lord, from all the best of it, and the holiest part of it.’ ⁴⁰ 

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.’” ⁴¹ 

Bilangan 18:9

18:9 Of all the most holy offerings reserved ⁴²  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 16:37

16:37 “Tell ⁴³  Eleazar son of Aaron the priest to pick up ⁴⁴  the censers out of the flame, for they are holy, and then scatter the coals of fire ⁴⁵  at a distance.

Bilangan 31:6

Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge ⁴⁶  of the holy articles ⁴⁷  and the signal trumpets.

Bilangan 16:7

16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!”

Bilangan 4:12

4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam.

Bilangan 4:16

4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has ⁴⁸  the appointed responsibility over all the tabernacle with ⁴⁹  all that is in it, over the sanctuary and over all its furnishings.” ⁵⁰ 

Bilangan 4:19

4:19 but in order that they will live ⁵¹  and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint ⁵²  each man ⁵³  to his service and his responsibility.

Bilangan 18:3

18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die.

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ⁵⁴  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ⁵⁵  to approach him; the person he has chosen he will cause to approach him.

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ⁵⁶  they must be made ⁵⁷  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 18:17

18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ⁵⁸  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Bilangan 18:19

18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt ⁵⁹  forever before the Lord for you and for your descendants with you.”

Bilangan 19:20

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 27:14

27:14 For ⁶⁰  in the wilderness of Zin when the community rebelled against me, you ⁶¹  rebelled against my command ⁶²  to show me as holy ⁶³  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ⁶⁴  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.” ⁶⁵ 

Bilangan 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, ⁶⁶  and his sons. They were responsible for the needs ⁶⁷  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 6:20

6:20 then the priest must wave them as a wave offering ⁶⁸  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. ⁶⁹  After this the Nazirite may drink ⁷⁰  wine.’

Bilangan 8:17

8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed ⁷¹  all the firstborn in the land of Egypt I set them apart for myself.

Bilangan 18:8

The Portion of the Priests

18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion ⁷²  and to your sons as a perpetual ordinance.

Bilangan 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” ⁷³ 

Bilangan 6:11

6:11 Then the priest will offer one for a purification offering ⁷⁴  and the other ⁷⁵  as a burnt offering, ⁷⁶  and make atonement ⁷⁷  for him, because of his transgression ⁷⁸  in regard to the corpse. So he must reconsecrate ⁷⁹  his head on that day.

Bilangan 3:50

3:50 From the firstborn males of the Israelites he collected the money, 1,365 shekels, according to the sanctuary shekel.

Bilangan 15:40

15:40 Thus ⁸⁰  you will remember and obey all my commandments and be holy to your God.

Bilangan 28:18

28:18 And on the first day there is to be a holy assembly; you must do no ordinary work ⁸¹  on it.

Bilangan 28:25

28:25 On the seventh day you are to have a holy assembly, you must do no regular work.

Bilangan 8:5

The Separation of the Levites

8:5 Then the Lord spoke to Moses:

Bilangan 5:17

5:17 The priest will then take holy water ⁸²  in a pottery jar, and take some ⁸³  of the dust ⁸⁴  that is on the floor of the tabernacle, and put it into the water.

Bilangan 29:1

Blowing Trumpets

29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you.

Bilangan 29:7

The Day of Atonement

29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; ⁸⁵  you must not do any work on it.

Bilangan 7:55

7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:61

7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:85-86

7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels.

Bilangan 16:36

The Atonement for the Rebellion

16:36 (17:1) ⁸⁶  The Lord spoke to Moses:

Bilangan 7:13

7:13 His offering was one silver platter weighing 130 shekels, ⁸⁷  and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:19

7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:25

7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:31

7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:37

7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:43

7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:49

7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:67

7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:73

7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 7:79

7:79 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 18:16

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 3:47

3:47 collect ⁸⁸  five shekels for each ⁸⁹  one individually; you are to collect ⁹⁰  this amount ⁹¹  in the currency of the sanctuary shekel (this shekel is twenty gerahs). ⁹² 

Bilangan 4:17

4:17 Then the Lord spoke to Moses and Aaron:

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, ⁹³  the curtain, and all their service. ⁹⁴ 

Bilangan 28:26

Firstfruits

28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.

Bilangan 29:12

The Feast of Temporary Shelters

29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days.

Bilangan 29:35

29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it.

Bilangan 11:18

11:18 “And say to the people, ‘Sanctify yourselves ⁹⁵  for tomorrow, and you will eat meat, for you have wept in the hearing ⁹⁶  of the Lord, saying, “Who will give us meat to eat, ⁹⁷  for life ⁹⁸  was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat.

Bilangan 35:25

35:25 The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there ⁹⁹  until the death of the high priest, who was anointed with the consecrated oil.

Bilangan 4:5

4:5 When it is time for the camp to journey, ¹⁰⁰  Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it.

Bilangan 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ¹⁰¹  with you and minister to you while ¹⁰²  you and your sons with you are before the tent of the testimony.

Bilangan 11:26

Eldad and Medad

11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, ¹⁰³  but had not gone to the tabernacle.) So they prophesied in the camp.

Bilangan 18:7

18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”

Bilangan 7:84

Summary

7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans.

[20:13]  ¹ tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.

[7:1]  ² sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ³ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[7:1]  sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).

[4:4]  ⁴ tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.

[10:21]  ⁵ tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.

[10:21]  ⁶ tn The verb is the third person plural form; without an expressed subject it is treated as a passive.

[10:21]  ⁷ tn Heb “against their coming.”

[5:9]  ⁸ tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).

[4:20]  ⁹ tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.

[7:9]  ¹⁰ tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.

[7:9]  ¹¹ tn Heb “upon them,” meaning “their duty.”

[18:5]  ¹² tn The clause is a purpose clause, and the imperfect tense a final imperfect.

[3:32]  ¹³ tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).

[3:32]  ¹⁴ tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomÿrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.

[5:10]  ¹⁵ sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

[20:12]  ¹⁶ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ¹⁷ 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.

[20:12]  ¹⁸ tn Heb “in the eyes of.”

[20:12]  ¹⁹ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[4:15]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “after this.”

[4:15]  ²³ 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]  ²⁴ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ²⁵ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ²⁶ 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]  ²⁷ 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.

[6:5]  ²⁸ tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.

[6:5]  ²⁹ sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ³⁰ tn Heb “days.”

[6:5]  ³¹ tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ³² tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[18:1]  ³³ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

[18:1]  ³⁴ tn Heb “your father’s house.”

[18:1]  ³⁵ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

[28:7]  ³⁶ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

[28:7]  ³⁷ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

[3:28]  ³⁸ tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work.

[18:29]  ³⁹ tn The construction is “every raised offering of the Lord”; the genitive here is probably to be taken as a genitive of worth – the offering that is due the Lord.

[18:29]  ⁴⁰ tn Or “its hallowed thing.”

[18:32]  ⁴¹ 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).

[18:9]  ⁴² tn Heb “from the fire.” It probably refers to those parts that were not burned.

[16:37]  ⁴³ tn Heb “say to.”

[16:37]  ⁴⁴ tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

[16:37]  ⁴⁵ tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

[31:6]  ⁴⁶ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  ⁴⁷ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[4:16]  ⁴⁸ tn This is supplied to the line to clarify “appointed.”

[4:16]  ⁴⁹ tn Heb “and.”

[4:16]  ⁵⁰ sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.

[4:19]  ⁵¹ tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.

[4:19]  ⁵² tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.

[4:19]  ⁵³ tn The distributive sense is obtained by the repetition, “a man” and “a man.”

[16:3]  ⁵⁴ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[16:5]  ⁵⁵ tn Heb “him.”

[16:38]  ⁵⁶ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ⁵⁷ 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”).

[18:17]  ⁵⁸ tn Or “throw, toss.”

[18:19]  ⁵⁹ sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.

[27:14]  ⁶⁰ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ⁶¹ tn The verb is the second masculine plural form.

[27:14]  ⁶² tn Heb “mouth.”

[27:14]  ⁶³ 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.

[3:13]  ⁶⁴ 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]  ⁶⁵ 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).

[3:38]  ⁶⁶ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ⁶⁷ tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

[6:20]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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.

[8:17]  ⁷¹ tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”

[18:8]  ⁷² tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).

[8:19]  ⁷³ sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

[6:11]  ⁷⁴ 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]  ⁷⁵ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[15:40]  ⁸⁰ tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.

[28:18]  ⁸¹ tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.

[5:17]  ⁸² tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway.

[5:17]  ⁸³ tn Heb “from.” The preposition is used here with a partitive sense.

[5:17]  ⁸⁴ sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.

[29:7]  ⁸⁵ tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”

[29:7]  sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5), and possibly the symbolic wearing of ashes.

[16:36]  ⁸⁶ sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.

[7:13]  ⁸⁷ tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.

[3:47]  ⁸⁸ tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”

[3:47]  ⁸⁹ tn The idea is expressed simply by repetition: “take five, five, shekels according to the skull.” They were to collect five shekels for each individual.

[3:47]  ⁹⁰ tn The verb form now is the imperfect of instruction or legislation.

[3:47]  ⁹¹ tn Heb “them,” referring to the five shekels.

[3:47]  ⁹² sn The sanctuary shekel was first mentioned in Exod 30:13. The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, “Weights and Measures of the Bible,” BA 22 (1951): 22-40, and “The Scale-Weights from Ophel, 1963-1964,” PEQ 97 (1965): 128-39.

[3:31]  ⁹³ 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]  ⁹⁴ tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[11:18]  ⁹⁵ 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]  ⁹⁶ tn Heb “in the ears.”

[11:18]  ⁹⁷ 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]  ⁹⁸ 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.”

[35:25]  ⁹⁹ tn Heb “in it.”

[4:5]  ¹⁰⁰ tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.

[18:2]  ¹⁰¹ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

[18:2]  ¹⁰² tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[11:26]  ¹⁰³ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.