Bilangan 6:12

6:12 He must rededicate ¹  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ²  but the former days will not be counted ³  because his separation ⁴  was defiled.

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 8:12

8:12 When ⁸  the Levites lay their hands on the heads of the bulls, offer ⁹  the one for a purification offering and the other for a whole burnt offering to the Lord, ¹⁰  to make atonement for the Levites.

Bilangan 9:13-14

9:13 But ¹¹  the man who is ceremonially clean, and was not on a journey, and fails ¹²  to keep the Passover, that person must be cut off from his people. ¹³  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ¹⁴  9:14 If a resident foreigner lives ¹⁵  among you and wants to keep ¹⁶  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ¹⁷  the same ¹⁸  statute for the resident foreigner ¹⁹  and for the one who was born in the land.’”

Bilangan 9:21

9:21 And when ²⁰  the cloud remained only ²¹  from evening until morning, when the cloud was taken up ²²  the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled.

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 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ²³  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 21:1

Victory at Hormah

21:1 ²⁴ When the Canaanite king of Arad ²⁵  who lived in the Negev ²⁶  heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.

Bilangan 25:18

25:18 because they bring trouble to you by their treachery with which they have deceived ²⁷  you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, ²⁸  their sister, who was killed on the day of the plague that happened as a result of Peor.”

Bilangan 28:12

28:12 with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram,

Bilangan 33:55

33:55 But if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living.

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 ²⁹  until the death of the high priest, who was anointed with the consecrated oil.

[6:12]  ¹ 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]  ² tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ³ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁴ 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.

[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.

[8:12]  ⁸ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ⁹ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ¹⁰ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[9:13]  ¹¹ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ¹² tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

[9:13]  ¹³ sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

[9:13]  ¹⁴ tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

[9:14]  ¹⁵ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

[9:14]  ¹⁶ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

[9:14]  ¹⁷ tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

[9:14]  ¹⁸ tn Or “you must have one statute.”

[9:14]  ¹⁹ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

[9:21]  ²⁰ tn The construction is the same in the preceding verse.

[9:21]  ²¹ tn “Only” is supplied to reflect the contrast between the two verses.

[9:21]  ²² tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”

[20:19]  ²³ 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.”

[21:1]  ²⁴ sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

[21:1]  ²⁵ sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

[21:1]  ²⁶ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[25:18]  ²⁷ tn This is the same word as that translated “treachery.”

[25:18]  ²⁸ sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.

[35:25]  ²⁹ tn Heb “in it.”