Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ¹  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.” ² 

Bilangan 6:12

6:12 He must rededicate ³  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ⁴  but the former days will not be counted ⁵  because his separation ⁶  was defiled.

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ⁷  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 16:46

16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”

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 21:5

21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we ⁸  detest this worthless ⁹  food.”

Bilangan 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

[3:13]  ¹ 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]  ² 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).

[6:12]  ³ 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]  ⁴ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ⁵ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁶ 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.

[16:3]  ⁷ 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.

[21:5]  ⁸ tn Heb “our souls.”

[21:5]  ⁹ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).