Bilangan 5:17

5:17 The priest will then take holy water ¹  in a pottery jar, and take some ²  of the dust ³  that is on the floor of the tabernacle, and put it into the water.

Bilangan 7:87

7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering.

Bilangan 16:18

16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron.

Bilangan 18:30

18:30 “Therefore you will say to them, ⁴  ‘When you offer up ⁵  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.

Bilangan 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ⁶  and has brought us up out of Egypt. Now ⁷  we are here in Kadesh, a town on the edge of your country. ⁸ 

Bilangan 23:7

23:7 Then Balaam ⁹  uttered ¹⁰  his oracle, saying,

“Balak, the king of Moab, brought me ¹¹  from Aram,

out of the mountains of the east, saying,

‘Come, pronounce a curse on Jacob for me;

come, denounce Israel.’ ¹² 

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ¹³  them in the wilderness, and you will be the reason for their destruction.” ¹⁴ 

[5:17]  ¹ tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway.

[5:17]  ² tn Heb “from.” The preposition is used here with a partitive sense.

[5:17]  ³ sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.

[18:30]  ⁴ 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]  ⁵ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

[20:16]  ⁶ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ⁷ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ⁸ tn Heb “your border.”

[23:7]  ⁹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:7]  ¹⁰ tn Heb “took up.”

[23:7]  ¹¹ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

[23:7]  ¹² sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

[32:15]  ¹³ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ¹⁴ tn Heb “and you will destroy all this people.”