Bilangan 15:1-41
Konteks15:1 1 The Lord spoke to Moses: 15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, 2 which I am giving you, 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, 15:4 then the one who presents his offering to the Lord must bring 4 a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 5 15:5 You must also prepare one-fourth of a hin of wine for a drink offering 6 with the burnt offering or the sacrifice for each lamb. 7 15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil, 15:7 and for a drink offering you must offer one-third of a hin of wine as a pleasing aroma to the Lord. 15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord, 15:9 then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented 8 with the young bull, 15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord. 15:11 This is what is to be done 9 for each ox, or each ram, or each of the male lambs or the goats. 15:12 You must do so for each one according to the number that you prepare.
15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord. 15:14 If a resident foreigner is living 10 with you – or whoever is among you 11 in future generations 12 – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 13 15:15 One statute must apply 14 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 15 statute for your future generations. You and the resident foreigner will be alike 16 before the Lord. 15:16 One law and one custom must apply to you and to the resident foreigner who lives alongside you.’”
15:17 The Lord spoke to Moses: 15:18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you 17 15:19 and you eat 18 some of the food of the land, you must offer up a raised offering 19 to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour 20 as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up. 15:21 You must give to the Lord some of the first of your finely ground flour as a raised offering in your future generations.
15:22 21 “‘If you 22 sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses – 15:23 all that the Lord has commanded you by the authority 23 of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 15:24 then if anything is done unintentionally 24 without the knowledge of 25 the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering. 15:25 And the priest is to make atonement 26 for the whole community of the Israelites, and they will be forgiven, 27 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. 15:26 And the whole community 28 of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.
15:27 “‘If any person 29 sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
15:30 “‘But the person 30 who acts defiantly, 31 whether native-born or a resident foreigner, insults 32 the Lord. 33 That person 34 must be cut off 35 from among his people. 15:31 Because he has despised 36 the word of the Lord and has broken 37 his commandment, that person 38 must be completely cut off. 39 His iniquity will be on him.’” 40
15:32 When the Israelites were 41 in the wilderness they found a man gathering wood on the Sabbath day. 42 15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone 43 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 44 just as the Lord commanded Moses.
15:37 The Lord spoke to Moses: 15:38 “Speak to the Israelites and tell them to make 45 tassels 46 for themselves on the corners of their garments throughout their generations, and put a blue thread 47 on the tassel of the corners. 15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow 48 after your own heart and your own eyes that lead you to unfaithfulness. 49 15:40 Thus 50 you will remember and obey all my commandments and be holy to your God. 15:41 I am the Lord your God, who brought you out of the land of Egypt to be your God. I am the Lord your God.”
Bilangan 18:1--19:22
Konteks18:1 51 The Lord said to Aaron, “You and your sons and your tribe 52 with you must bear the iniquity of the sanctuary, 53 and you and your sons with you must bear the iniquity of your priesthood.
18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join 54 with you and minister to you while 55 you and your sons with you are before the tent of the testimony. 18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die. 18:4 They must join 56 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 57 may approach you. 18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be 58 no more wrath on the Israelites. 18:6 I myself have chosen 59 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 60 of the tent of meeting. 18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”
18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 61 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 62 from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons. 18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 63 18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.
18:14 “Everything devoted 64 in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 65 and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 66 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 67 forever before the Lord for you and for your descendants with you.”
18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 68 among them – I am your portion and your inheritance among the Israelites. 18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting. 18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin 69 and die. 18:23 But the Levites must perform the service 70 of the tent of meeting, and they must bear their iniquity. 71 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 72 have no inheritance. 73 18:24 But I have given 74 to the Levites for an inheritance the tithes of the Israelites that are offered 75 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
18:25 The Lord spoke to Moses: 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 76 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 77 to you as though it were grain from the threshing floor or as new wine 78 from the winepress. 18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest. 18:29 From all your gifts you must offer up every raised offering due 79 the Lord, from all the best of it, and the holiest part of it.’ 80
18:30 “Therefore you will say to them, 81 ‘When you offer up 82 the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress. 18:31 And you may 83 eat it in any place, you and your household, because it is your wages for your service in the tent of meeting. 18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 84
19:1 85 The Lord spoke to Moses and Aaron: 19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 86 the Israelites to bring 87 you a red 88 heifer 89 without blemish, which has no defect 90 and has never carried a yoke. 19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. 91 19:4 Eleazar the priest is to take 92 some of its blood with his finger, and sprinkle some of the blood seven times 93 directly in front of the tent of meeting. 19:5 Then the heifer must be burned 94 in his sight – its skin, its flesh, its blood, and its offal is to be burned. 95 19:6 And the priest must take cedar wood, hyssop, 96 and scarlet wool and throw them into the midst of the fire where the heifer is burning. 97 19:7 Then the priest must wash 98 his clothes and bathe himself 99 in water, and afterward he may come 100 into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it 101 must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.
19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept 102 for the community of the Israelites for use in the water of purification 103 – it is a purification for sin. 104 19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.
19:11 “‘Whoever touches 105 the corpse 106 of any person 107 will be ceremonially unclean 108 seven days. 19:12 He must purify himself 109 with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 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, 110 because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.
19:14 “‘This is the law: When a man dies 111 in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, 112 or the body of someone who died of natural causes, 113 or a human bone, or a grave, will be unclean seven days. 114
19:17 “‘For a ceremonially unclean person you must take 115 some of the ashes of the heifer 116 burnt for purification from sin and pour 117 fresh running 118 water over them in a vessel. 19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave. 19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, 119 and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 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.
19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles 120 the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 121 19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”
Bilangan 28:1--29:40
Konteks28:1 122 The Lord spoke to Moses: 28:2 “Command the Israelites: 123 ‘With regard to my offering, 124 be sure to offer 125 my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ 126 28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual 127 burnt offering. 28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, 128 28:5 with one-tenth of an ephah 129 of finely ground flour as a grain offering mixed with one quarter of a hin 130 of pressed olive oil. 28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.
28:7 “‘And its drink offering must be one quarter of a hin for each lamb. 131 You must pour out the strong drink 132 as a drink offering to the Lord in the holy place. 28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, 133 you must offer it as an offering made by fire, as a pleasing aroma to the Lord.
28:9 “‘On the Sabbath day, you must offer 134 two unblemished lambs a year old, and two-tenths of an ephah 135 of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 28:10 This is the burnt offering for every Sabbath, 136 besides the continual burnt offering and its drink offering.
28:11 “‘On the first day of each month 137 you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old, 28:12 with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram, 28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord. 28:14 For their drink offerings, include 138 half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month 139 throughout the months of the year. 28:15 And one male goat 140 must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.
28:16 “‘On the fourteenth day of the first month is the Lord’s Passover. 28:17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten. 28:18 And on the first day there is to be a holy assembly; you must do no ordinary work 141 on it.
28:19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished. 142 28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram. 28:21 For each of the seven lambs you are to offer one-tenth of an ephah, 28:22 as well as one goat for a purification offering, to make atonement for you. 28:23 You must offer these in addition to the burnt offering in the morning which is for a continual burnt offering. 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. 28:25 On the seventh day you are to have a holy assembly, you must do no regular work.
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. 28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28:28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram, 28:29 with one-tenth for each of the seven lambs, 28:30 as well as one male goat to make an atonement for you. 28:31 You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering – they must be unblemished.
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. 29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.
29:3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 29:4 and one-tenth for each of the seven lambs, 29:5 with one male goat for a purification offering to make an atonement for you; 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.
29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; 143 you must not do any work on it. 29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. 144 29:9 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram, 29:10 and one-tenth for each of the seven lambs, 29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.
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. 29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish. 29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams, 29:15 and one-tenth for each of the fourteen lambs, 29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish, 29:18 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.
29:20 “‘On the third day you must offer 145 eleven bulls, two rams, fourteen lambs one year old, all without blemish, 29:21 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish, 29:24 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish, 29:27 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish, 29:30 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish, 29:33 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it. 29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish, 29:37 and with their grain offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed, 29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
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.’” 29:40 (30:1) 146 So Moses told the Israelites everything, just as the Lord had commanded him. 147
[15:1] 1 sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the
[15:2] 2 tn Heb “the land of your habitations.”
[15:2] 3 tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.
[15:4] 4 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
[15:4] 5 sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.
[15:5] 6 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century
[15:5] 7 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
[15:9] 8 tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).
[15:11] 9 tn Heb “according to thus shall it be done.”
[15:14] 10 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”
[15:14] 11 tn Heb “in your midst.”
[15:14] 12 tn The Hebrew text just has “to your generations,” but it means in the future.
[15:14] 13 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
[15:15] 14 tn The word “apply” is supplied in the translation.
[15:15] 15 tn Or “a statute forever.”
[15:15] 16 tn Heb “as you, as [so] the alien.”
[15:18] 17 tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.
[15:19] 18 tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.
[15:19] 19 tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the
[15:20] 20 tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).
[15:22] 21 sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.
[15:22] 22 tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.
[15:24] 24 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
[15:24] 25 tn Heb “[away] from the eyes of the community.”
[15:25] 26 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
[15:25] 27 tn Or “they will be forgiven.”
[15:26] 28 tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.
[15:27] 29 tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.
[15:30] 31 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
[15:30] 32 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 33 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 35 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
[15:31] 36 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
[15:31] 37 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 39 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
[15:31] 40 sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.
[15:32] 41 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 42 sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.
[15:35] 43 tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.
[15:36] 44 tn Heb “stoned him with stones, and he died.”
[15:38] 45 tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”
[15:38] 46 sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.
[15:38] 47 sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the
[15:39] 48 tn Heb “seek out, look into.”
[15:39] 49 tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”
[15:40] 50 tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.
[18:1] 51 sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).
[18:1] 52 tn Heb “your father’s house.”
[18:1] 53 sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
[18:2] 54 sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.
[18:2] 55 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 56 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 57 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 58 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 60 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
[18:8] 61 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
[18:9] 62 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 63 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
[18:14] 64 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 65 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
[18:17] 66 tn Or “throw, toss.”
[18:19] 67 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[18:20] 68 tn The phrase “of property” is supplied as a clarification.
[18:22] 69 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.
[18:23] 70 tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”
[18:23] 71 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 72 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 73 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
[18:24] 74 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
[18:24] 75 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
[18:26] 76 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.”
[18:27] 77 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
[18:27] 78 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 79 tn The construction is “every raised offering of the
[18:29] 80 tn Or “its hallowed thing.”
[18:30] 81 tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
[18:30] 82 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 83 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 84 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
[19:1] 85 sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 87 tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.
[19:2] 88 tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 89 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
[19:2] 90 tn Heb “wherein there is no defect.”
[19:3] 91 tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.
[19:4] 92 tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.
[19:4] 93 sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.
[19:5] 94 tn Again, the verb has no expressed subject, and so is given a passive translation.
[19:5] 95 tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.
[19:6] 96 sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.
[19:6] 97 sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).
[19:7] 98 tn The sequence continues with the perfect tense and vav (ו) consecutive.
[19:7] 100 tn This is the imperfect of permission.
[19:8] 101 sn Here the text makes clear that he had at least one assistant.
[19:9] 102 tn Heb “it will be.”
[19:9] 103 tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).
[19:9] 104 sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.
[19:11] 105 tn The form is the participle with the article functioning as a substantive: “the one who touches.”
[19:11] 106 tn Heb “the dead.”
[19:11] 107 tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.
[19:11] 108 tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.
[19:12] 109 tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.
[19:13] 110 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.
[19:14] 111 tn The word order gives the classification and then the condition: “a man, when he dies….”
[19:16] 112 tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.
[19:16] 113 tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.
[19:16] 114 sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.
[19:17] 115 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] 116 tn The word “heifer” is not in the Hebrew text, but it is implied.
[19:17] 117 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] 118 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.
[19:19] 119 tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.
[19:21] 120 tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”
[19:21] 121 sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.
[28:1] 122 sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.
[28:2] 123 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
[28:2] 124 tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.
[28:2] 125 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
[28:2] 126 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
[28:3] 127 sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.
[28:4] 128 tn Heb “between the evenings” meaning between dusk and dark.
[28:5] 129 sn That is about two quarts.
[28:5] 130 sn That is about one quart.
[28:7] 131 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
[28:7] 132 tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).
[28:8] 133 tn Heb “as the grain offering of the morning and as its drink offering.”
[28:9] 134 tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.
[28:9] 135 sn That is, about 4 quarts.
[28:10] 136 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
[28:11] 137 tn Heb “of your months.”
[28:14] 138 tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.
[28:14] 139 tn Heb “a month in its month.”
[28:15] 140 tn Heb “one kid of the goats.”
[28:18] 141 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
[28:19] 142 tn Heb “unblemished they will be to you.” So also in v. 31.
[29:7] 143 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.
[29:8] 144 tn Heb “they shall be to you without blemish.”
[29:20] 145 tn The words “you must offer” are implied.
[29:40] 146 sn Beginning with 29:40, the verse numbers through 30:16 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:40 ET = 30:1 HT, 30:1 ET = 30:2 HT, etc., through 30:16 ET = 30:17 HT. With 31:1 the verse numbers in the ET and HT are again the same.
[29:40] 147 tn Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
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