Bilangan 6:20

6:20 then the priest must wave them as a wave offering ¹  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. ²  After this the Nazirite may drink ³  wine.’

Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ⁴  on your appointed festivals or ⁵  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ⁶  become ⁷  a memorial for you before your God: I am the Lord your God.”

Bilangan 14:34

14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for ⁸  your iniquities, forty years, and you will know what it means to thwart me. ⁹ 

Bilangan 15:3

15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord,

Bilangan 15:25

15:25 And the priest is to make atonement ¹⁰  for the whole community of the Israelites, and they will be forgiven, ¹¹  because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense.

Bilangan 27:14

27:14 For ¹²  in the wilderness of Zin when the community rebelled against me, you ¹³  rebelled against my command ¹⁴  to show me as holy ¹⁵  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 27:21

27:21 And he will stand before Eleazar the priest, who ¹⁶  will seek counsel ¹⁷  for him before the Lord by the decision of the Urim. ¹⁸  At his command ¹⁹  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

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 31:36

31:36 The half-portion of those who went to war numbered 337,500 sheep;

Bilangan 33:38

33:38 Aaron the priest ascended Mount Hor at the command ²⁰  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.

Bilangan 36:1

Women and Land Inheritance

36:1 Then the heads of the family groups ²¹  of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses ²²  and the leaders who were the heads of the Israelite families. ²³ 

[6:20]  ¹ 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]  ² 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]  ³ 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.

[10:10]  ⁴ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ⁵ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ⁶ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ⁷ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[14:34]  ⁸ tn Heb “you shall bear.”

[14:34]  ⁹ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

[15:25]  ¹⁰ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

[15:25]  ¹¹ tn Or “they will be forgiven.”

[27:14]  ¹² tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ¹³ tn The verb is the second masculine plural form.

[27:14]  ¹⁴ tn Heb “mouth.”

[27:14]  ¹⁵ 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.

[27:21]  ¹⁶ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ¹⁷ tn Heb “ask.”

[27:21]  ¹⁸ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ¹⁹ tn Heb “mouth,” meaning what he will say.

[33:38]  ²⁰ tn Heb “mouth.”

[36:1]  ²¹ tn The expression is “the heads of the fathers by the family of the Gileadites.”

[36:1]  ²² tn The Greek and the Syriac add “and before Eleazar the priest.”

[36:1]  ²³ tn Heb “heads of the fathers.”