Bilangan 5:8

5:8 But if the individual has no close relative ¹  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 8:2

8:2 “Speak to Aaron and tell him, ‘When you set up ³  the lamps, the seven lamps are to give light ⁴  in front of the lampstand.’”

Bilangan 12:6

12:6 The Lord ⁵  said, “Hear now my words: If there is a prophet among you, ⁶  I the Lord ⁷  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ⁸  or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”

Bilangan 22:7

22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported ⁹  to him the words of Balak.

Bilangan 23:4

23:4 Then God met Balaam, who ¹⁰  said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.”

Bilangan 23:17

23:17 When Balaam ¹¹  came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

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

[5:8]  ² 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.

[8:2]  ³ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ⁴ tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[12:6]  ⁵ tn Heb “he.”

[12:6]  ⁶ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁷ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[20:19]  ⁸ tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”

[22:7]  ⁹ tn Heb “spoke.”

[23:4]  ¹⁰ tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.

[23:17]  ¹¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.