Bilangan 9:4

9:4 So Moses instructed ¹  the Israelites to observe ²  the Passover.

Bilangan 9:2

9:2 “The Israelites are to observe ³  the Passover ⁴  at its appointed time. ⁵ 

Bilangan 28:17

28:17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten.

Bilangan 9:3

9:3 In the fourteenth day of this month, at twilight, ⁶  you are to observe it at its appointed time; you must keep ⁷  it in accordance with all its statutes and all its customs.” ⁸ 

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 9:14

9:14 If a resident foreigner lives ⁹  among you and wants to keep ¹⁰  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ¹¹  the same ¹²  statute for the resident foreigner ¹³  and for the one who was born in the land.’”

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 29:39

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”

Bilangan 9:11

9:11 They may observe it on the fourteenth day of the second month ¹⁴  at twilight; they are to eat it with bread made without yeast and with bitter herbs.

Bilangan 9:5

9:5 And they observed the Passover ¹⁵  on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

Bilangan 9:12

9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.

Bilangan 29:1

Blowing Trumpets

29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you.

Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ¹⁶  on your appointed festivals or ¹⁷  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 ¹⁸  become ¹⁹  a memorial for you before your God: I am the Lord your God.”

Bilangan 9:6

9:6 It happened that some men ²⁰  who were ceremonially defiled ²¹  by the dead body of a man ²²  could not keep ²³  the Passover on that day, so they came before Moses and before Aaron on that day.

Bilangan 9:10

9:10 “Tell the Israelites, ‘If any ²⁴  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ²⁵  observe the Passover to the Lord.

Bilangan 9:13

9:13 But ²⁶  the man who is ceremonially clean, and was not on a journey, and fails ²⁷  to keep the Passover, that person must be cut off from his people. ²⁸  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ²⁹ 

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 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ³⁰  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 28:25

28:25 On the seventh day you are to have a holy assembly, you must do no regular work.

Bilangan 29:7

The Day of Atonement

29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; ³¹  you must not do any work on it.

Bilangan 14:40

14:40 And early ³²  in the morning they went up to the crest of the hill country, ³³  saying, “Here we are, and we will go up to the place that the Lord commanded, ³⁴  for we have sinned.” ³⁵ 

Bilangan 36:4

36:4 And when the Jubilee of the Israelites is to take place, ³⁶  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ³⁷ 

Bilangan 5:19

5:19 Then the priest will put the woman under oath and say to the her, “If no other ³⁸  man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. ³⁹ 

Bilangan 5:21

5:21 Then the priest will put the woman under the oath of the curse ⁴⁰  and will say ⁴¹  to the her, “The Lord make you an attested curse ⁴²  among your people, ⁴³  if the Lord makes ⁴⁴  your thigh fall away ⁴⁵  and your abdomen swell; ⁴⁶ 

Bilangan 11:20

11:20 but a whole month, ⁴⁷  until it comes out your nostrils and makes you sick, ⁴⁸  because you have despised ⁴⁹  the Lord who is among you and have wept before him, saying, “Why ⁵⁰  did we ever come out of Egypt?”’”

Bilangan 28:18

28:18 And on the first day there is to be a holy assembly; you must do no ordinary work ⁵¹  on it.

Bilangan 29:35

29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it.

Bilangan 28:16

Passover and Unleavened Bread

28:16 “‘On the fourteenth day of the first month is the Lord’s Passover.

Bilangan 7:10

The Time of Presentation

7:10 The leaders offered ⁵²  gifts ⁵³  for ⁵⁴  the dedication ⁵⁵  of the altar when it was anointed. ⁵⁶  And the leaders presented ⁵⁷  their offering before the altar.

Bilangan 28:24

28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering.

Bilangan 29:17

29:17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish,

Bilangan 29:20

29:20 “‘On the third day you must offer ⁵⁸  eleven bulls, two rams, fourteen lambs one year old, all without blemish,

Bilangan 29:23

29:23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 29:26

29:26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 29:29

29:29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 29:32

29:32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish,

Bilangan 20:17

20:17 Please let us pass through ⁵⁹  your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King’s Highway; ⁶⁰  we will not turn to the right or the left until we have passed through your region.’” ⁶¹ 

Bilangan 21:22

21:22 “Let us ⁶²  pass through your land; ⁶³  we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.”

[9:4]  ¹ tn Heb “spoke to.”

[9:4]  ² tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.

[9:2]  ³ tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.

[9:2]  ⁴ sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.

[9:2]  ⁵ tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.

[9:3]  ⁶ tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).

[9:3]  ⁷ tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.

[9:3]  ⁸ tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.

[9:14]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “you must have one statute.”

[9:14]  ¹³ 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….”

[9:11]  ¹⁴ sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.

[9:5]  ¹⁵ tc The LXX omits this first clause; it also omits “at twilight.”

[10:10]  ¹⁶ 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]  ¹⁷ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ¹⁸ 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]  ¹⁹ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[9:6]  ²⁰ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ²¹ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ²² tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ²³ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[9:10]  ²⁴ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

[9:10]  ²⁵ tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

[9:13]  ²⁶ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[20:19]  ³⁰ 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.”

[29:7]  ³¹ tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”

[29:7]  sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5), and possibly the symbolic wearing of ashes.

[14:40]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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.

[36:4]  ³⁶ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ³⁷ tn Heb “the tribe of our fathers.”

[5:19]  ³⁸ tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

[5:19]  ³⁹ sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.

[5:21]  ⁴⁰ sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.

[5:21]  ⁴¹ tn Heb “the priest will say.”

[5:21]  ⁴² tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the Lord make you a curse and an oath among the people.” In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed.

[5:21]  ⁴³ sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).

[5:21]  ⁴⁴ tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the Lord…,” meaning, “if and when the Lord makes such and such to happen.”

[5:21]  ⁴⁵ tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”

[5:21]  ⁴⁶ sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”

[11:20]  ⁴⁷ tn Heb “a month of days.” So also in v. 21.

[11:20]  ⁴⁸ tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ⁴⁹ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ⁵⁰ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[28:18]  ⁵¹ tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.

[7:10]  ⁵² tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ⁵³ tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ⁵⁴ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ⁵⁵ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ⁵⁶ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ⁵⁷ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[29:20]  ⁵⁸ tn The words “you must offer” are implied.

[20:17]  ⁵⁹ tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.

[20:17]  ⁶⁰ sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).

[20:17]  ⁶¹ tn Heb “borders.”

[21:22]  ⁶² tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”

[21:22]  ⁶³ tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”