Bilangan 6:14

6:14 and he must present his offering ¹  to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, ² 

Bilangan 7:3

7:3 They brought ³  their offering before the Lord, six covered carts ⁴  and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.

Bilangan 9:4

9:4 So Moses instructed ⁵  the Israelites to observe ⁶  the Passover.

Bilangan 11:16

The Response of God

11:16 ⁷ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ⁸  over them, and bring them to the tent of meeting; let them take their position there with you.

Bilangan 11:31

Provision of Quail

11:31 Now a wind ⁹  went out ¹⁰  from the Lord and brought quail ¹¹  from the sea, and let them fall ¹²  near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet ¹³  high on the surface of the ground.

Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹⁴  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Bilangan 14:36

14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing ¹⁵  an evil report about the land,

Bilangan 15:15

15:15 One statute must apply ¹⁶  to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent ¹⁷  statute for your future generations. You and the resident foreigner will be alike ¹⁸  before the Lord.

Bilangan 15:34

15:34 They put him in custody, because there was no clear instruction about what should be done to him.

Bilangan 16:4

16:4 When Moses heard it he fell down with his face to the ground. ¹⁹ 

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 ²⁰  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Bilangan 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ²¹  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

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 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ²²  to show me as holy ²³  before ²⁴  the Israelites, therefore you will not bring this community into the land I have given them.” ²⁵ 

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.

Bilangan 27:3

27:3 “Our father died in the wilderness, although ²⁶  he was not part of ²⁷  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ²⁸  and he had no sons.

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 29:6

29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.

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 32:29

32:29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land, ²⁹  then you must allot them the territory of Gilead as their possession.

Bilangan 33:3

33:3 They departed from Rameses in the first month, on the fifteenth day of the first month; on the day ³⁰  after the Passover the Israelites went out defiantly ³¹  in plain sight ³²  of all the Egyptians.

Bilangan 33:38

33:38 Aaron the priest ascended Mount Hor at the command ³³  of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month.

[6:14]  ¹ tn Heb “he shall offer his offering” – the object is a cognate accusative.

[6:14]  ² sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable.

[7:3]  ³ tn Heb “and they brought.”

[7:3]  ⁴ sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.

[9:4]  ⁵ tn Heb “spoke to.”

[9:4]  ⁶ tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.

[11:16]  ⁷ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ⁸ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[11:31]  ⁹ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

[11:31]  ¹⁰ tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

[11:31]  ¹¹ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

[11:31]  ¹² tn Or “left them fluttering.”

[11:31]  ¹³ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

[12:14]  ¹⁴ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[14:36]  ¹⁵ tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

[15:15]  ¹⁶ tn The word “apply” is supplied in the translation.

[15:15]  ¹⁷ tn Or “a statute forever.”

[15:15]  ¹⁸ tn Heb “as you, as [so] the alien.”

[16:4]  ¹⁹ tn Heb “fell on his face.”

[18:17]  ²⁰ tn Or “throw, toss.”

[19:13]  ²¹ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[20:12]  ²² 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]  ²³ 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]  ²⁴ tn Heb “in the eyes of.”

[20:12]  ²⁵ 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.

[27:3]  ²⁶ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ²⁷ tn Heb “in the midst of.”

[27:3]  ²⁸ tn The word order is emphatic: “but in/on account of his own sins he died.”

[32:29]  ²⁹ tn Heb “and the land is subdued before you.”

[33:3]  ³⁰ tn Heb “morrow.”

[33:3]  ³¹ tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).

[33:3]  ³² tn Heb “in the eyes.”

[33:38]  ³³ tn Heb “mouth.”