Bilangan 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, ¹  and his sons. They were responsible for the needs ²  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 3:40

The Substitution for the Firstborn

3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take ³  the number of their names.

Bilangan 6:12

6:12 He must rededicate ⁴  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ⁵  but the former days will not be counted ⁶  because his separation ⁷  was defiled.

Bilangan 6:21

6:21 “This is the law ⁸  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ⁹  Thus he must fulfill ¹⁰  his vow that he makes, according to the law of his separation.”

Bilangan 9:10

9:10 “Tell the Israelites, ‘If any ¹¹  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ¹²  observe the Passover to the Lord.

Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ¹³  me now these ten times, ¹⁴  and have not obeyed me, ¹⁵ 

Bilangan 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ¹⁶  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Bilangan 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

Bilangan 23:3

23:3 Balaam said to Balak, “Station yourself ¹⁷  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ¹⁸  I will tell you.” ¹⁹  Then he went to a deserted height. ²⁰ 

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ²¹  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 26:62

26:62 Those of them who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites.

Bilangan 27:11

27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ²²  as the Lord commanded Moses.’”

Bilangan 29:8

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. ²³ 

Bilangan 29:36

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,

Bilangan 31:19

Purification After Battle

31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day.

Bilangan 35:25

35:25 The community must deliver the slayer out of the hand of the avenger of blood, and the community must restore him to the town of refuge to which he fled, and he must live there ²⁴  until the death of the high priest, who was anointed with the consecrated oil.

[3:38]  ¹ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ² tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

[3:40]  ³ tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.

[6:12]  ⁴ tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ⁵ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ⁶ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁷ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[6:21]  ⁸ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ⁹ tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ¹⁰ tn Heb “according to the vow that he vows, so he must do.”

[9:10]  ¹¹ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

[9:10]  ¹² 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.

[14:22]  ¹³ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ¹⁴ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ¹⁵ tn Heb “listened to my voice.”

[16:3]  ¹⁶ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[23:3]  ¹⁷ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ¹⁸ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ¹⁹ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ²⁰ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[26:5]  ²¹ tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.

[27:11]  ²² tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.

[29:8]  ²³ tn Heb “they shall be to you without blemish.”

[35:25]  ²⁴ tn Heb “in it.”