Bilangan 5:8

5:8 But if the individual has no close relative ¹  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 6:12

6:12 He must rededicate ³  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ⁴  but the former days will not be counted ⁵  because his separation ⁶  was defiled.

Bilangan 6:19-21

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ⁷  6:20 then the priest must wave them as a wave offering ⁸  before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. ⁹  After this the Nazirite may drink ¹⁰  wine.’

6:21 “This is the law ¹¹  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ¹²  Thus he must fulfill ¹³  his vow that he makes, according to the law of his separation.”

Bilangan 8:12

8:12 When ¹⁴  the Levites lay their hands on the heads of the bulls, offer ¹⁵  the one for a purification offering and the other for a whole burnt offering to the Lord, ¹⁶  to make atonement for the Levites.

Bilangan 15:25

15:25 And the priest is to make atonement ¹⁷  for the whole community of the Israelites, and they will be forgiven, ¹⁸  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 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 ¹⁹  from it as a raised offering to the Lord a tenth of the tithe.

Bilangan 19:12

19:12 He must purify himself ²⁰  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.

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, ²¹  as the Lord commanded Moses.’”

[5:8]  ¹ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ² tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

[6:12]  ³ 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]  ⁴ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ⁵ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁶ 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.

[6:19]  ⁷ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

[6:20]  ⁸ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

[6:20]  ⁹ sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

[6:20]  ¹⁰ tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.

[6:21]  ¹¹ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ¹² 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]  ¹³ tn Heb “according to the vow that he vows, so he must do.”

[8:12]  ¹⁴ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ¹⁵ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ¹⁶ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[15:25]  ¹⁷ 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]  ¹⁸ tn Or “they will be forgiven.”

[18:26]  ¹⁹ 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.”

[19:12]  ²⁰ 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.

[27:11]  ²¹ 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.