Bilangan 11:20

11:20 but a whole month, ¹  until it comes out your nostrils and makes you sick, ²  because you have despised ³  the Lord who is among you and have wept before him, saying, “Why ⁴  did we ever come out of Egypt?”’”

Bilangan 11:31

Provision of Quail

11:31 Now a wind ⁵  went out ⁶  from the Lord and brought quail ⁷  from the sea, and let them fall ⁸  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 ⁹  high on the surface of the ground.

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 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ¹²  they must be made ¹³  into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”

Bilangan 16:47

16:47 So Aaron did ¹⁴  as Moses commanded ¹⁵  and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.

Bilangan 18:26

18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up ¹⁶  from it as a raised offering to the Lord a tenth of the tithe.

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 22:4

22:4 So the Moabites said to the elders of Midian, “Now this mass of people ¹⁷  will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time.

Bilangan 31:50

31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves ¹⁸  before the Lord.” ¹⁹ 

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ²⁰  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ²¹  the inhabitants of the land.

[11:20]  ¹ tn Heb “a month of days.” So also in v. 21.

[11:20]  ² 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]  ³ 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]  ⁴ 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?”

[11:31]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “left them fluttering.”

[11:31]  ⁹ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

[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.”

[16:38]  ¹² tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ¹³ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

[16:47]  ¹⁴ tn Heb “took.”

[16:47]  ¹⁵ tn Or “had spoken” (NASB); NRSV “had ordered.”

[18:26]  ¹⁶ tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”

[22:4]  ¹⁷ tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.

[31:50]  ¹⁸ tn Heb “our souls.”

[31:50]  ¹⁹ sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.

[32:17]  ²⁰ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ²¹ tn Heb “from before.”