Bilangan 3:49

3:49 So Moses took the redemption money ¹  from those who were in excess of those redeemed by the Levites.

Bilangan 7:10-11

The Time of Presentation

7:10 The leaders offered ²  gifts ³  for ⁴  the dedication ⁵  of the altar when it was anointed. ⁶  And the leaders presented ⁷  their offering before the altar. 7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, ⁸  for the dedication of the altar.”

Bilangan 15:4

15:4 then the one who presents his offering to the Lord must bring ⁹  a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. ¹⁰ 

Bilangan 15:40

15:40 Thus ¹¹  you will remember and obey all my commandments and be holy to your God.

Bilangan 16:2

16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders ¹²  of the community, chosen from the assembly, ¹³  famous men. ¹⁴ 

Bilangan 16:39

16:39 So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar.

Bilangan 25:2

25:2 These women invited ¹⁵  the people to the sacrifices of their gods; then the people ate and bowed down to their gods. ¹⁶ 

Bilangan 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ¹⁷  and has made atonement ¹⁸  for the Israelites.’”

Bilangan 26:55

26:55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes.

Bilangan 29:16

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.

Bilangan 30:1

Vows Made by Men

30:1 ¹⁹ Moses told the leaders ²⁰  of the tribes concerning the Israelites, “This is what ²¹  the Lord has commanded:

Bilangan 31:13

31:13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.

[3:49]  ¹ sn The word used is “silver.” Coins were not in existence until after 700 b.c. (starting with Lydia).

[7:10]  ² tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[7:11]  ⁸ tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”

[15:4]  ⁹ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

[15:4]  ¹⁰ 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.

[15:40]  ¹¹ 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.

[16:2]  ¹² tn Heb “princes” (so KJV, ASV).

[16:2]  ¹³ tn These men must have been counselors or judges of some kind.

[16:2]  ¹⁴ tn Heb “men of name,” or “men of renown.”

[25:2]  ¹⁵ tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.

[25:2]  ¹⁶ sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.

[25:13]  ¹⁷ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ¹⁸ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[30:1]  ¹⁹ sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.

[30:1]  ²⁰ tn Heb “heads.”

[30:1]  ²¹ tn Heb “This is the word which.”