Bilangan 7:87

7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering.

Bilangan 8:8

8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. ¹ 

Bilangan 8:16

8:16 For they are entirely given ²  to me from among the Israelites. I have taken them for myself instead of ³  all who open the womb, the firstborn sons of all the Israelites.

Bilangan 10:31

10:31 Moses ⁴  said, “Do not leave us, ⁵  because you know places for us to camp in the wilderness, and you could be our guide. ⁶ 

Bilangan 14:40

14:40 And early ⁷  in the morning they went up to the crest of the hill country, ⁸  saying, “Here we are, and we will go up to the place that the Lord commanded, ⁹  for we have sinned.” ¹⁰ 

Bilangan 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ¹¹ 

Bilangan 16:28

16:28 Then Moses said, “This is how ¹²  you will know that the Lord has sent me to do all these works, for I have not done them of my own will. ¹³ 

Bilangan 19:17

19:17 “‘For a ceremonially unclean person you must take ¹⁴  some of the ashes of the heifer ¹⁵  burnt for purification from sin and pour ¹⁶  fresh running ¹⁷  water over them in a vessel.

Bilangan 21:7

21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away ¹⁸  the snakes from us.” So Moses prayed for the people.

Bilangan 21:24

21:24 But the Israelites ¹⁹  defeated him in battle ²⁰  and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.

Bilangan 22:34

22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. ²¹  So now, if it is evil in your sight, ²²  I will go back home.” ²³ 

Bilangan 23:9

23:9 For from the top of the rocks I see them; ²⁴ 

from the hills I watch them. ²⁵ 

Indeed, a nation that lives alone,

and it will not be reckoned ²⁶  among the nations.

Bilangan 28:15

28:15 And one male goat ²⁷  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

[8:8]  ¹ sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.

[8:16]  ² tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”

[8:16]  ³ tn Or “as substitutes” for all the firstborn of the Israelites.

[10:31]  ⁴ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ⁵ tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ⁶ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[14:40]  ⁷ tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

[14:40]  ⁸ tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

[14:40]  ⁹ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

[14:40]  ¹⁰ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

[16:11]  ¹¹ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[16:28]  ¹² tn Heb “in this.”

[16:28]  ¹³ tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

[19:17]  ¹⁴ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

[19:17]  ¹⁵ tn The word “heifer” is not in the Hebrew text, but it is implied.

[19:17]  ¹⁶ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

[19:17]  ¹⁷ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

[21:7]  ¹⁸ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

[21:24]  ¹⁹ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ²⁰ tn Heb “with the edge of the sword.”

[22:34]  ²¹ sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.

[22:34]  ²² sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.

[22:34]  ²³ tn The verb is the cohortative from “return”: I will return [me].

[23:9]  ²⁴ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ²⁵ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

[23:9]  ²⁶ tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[28:15]  ²⁷ tn Heb “one kid of the goats.”