Bilangan 21:28

21:28 For fire went out from Heshbon,

a flame from the city of Sihon.

It has consumed Ar of Moab

and the lords ¹  of the high places of Arnon.

Bilangan 31:23

31:23 everything that may stand the fire, you are to pass through the fire, ²  and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.

Bilangan 11:2

11:2 When the people cried to Moses, he ³  prayed to the Lord, and the fire died out. ⁴ 

Bilangan 26:61

26:61 But Nadab and Abihu died when they offered strange fire ⁵  before the Lord.

Bilangan 11:3

11:3 So he called the name of that place Taberah ⁶  because there the fire of the Lord burned among them.

Bilangan 9:16

9:16 This is the way it used to be continually: The cloud would cover it by day, ⁷  and there was a fiery appearance by night.

Bilangan 16:35

16:35 Then a fire ⁸  went out from the Lord and devoured the 250 men who offered incense.

Bilangan 31:10

31:10 They burned ⁹  all their towns ¹⁰  where they lived and all their encampments.

Bilangan 15:13

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.

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 15:10

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.

Bilangan 28:6

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.

Bilangan 6:18

6:18 “‘Then the Nazirite must shave his consecrated head ¹¹  at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire ¹²  where the peace offering is burning. ¹³ 

Bilangan 9:15

The Leading of the Lord

9:15 ¹⁴ On ¹⁵  the day that the tabernacle was set up, ¹⁶  the cloud ¹⁷  covered the tabernacle – the tent of the testimony ¹⁸  – and from evening until morning there was ¹⁹  a fiery appearance ²⁰  over the tabernacle.

Bilangan 16:37

16:37 “Tell ²¹  Eleazar son of Aaron the priest to pick up ²²  the censers out of the flame, for they are holy, and then scatter the coals of fire ²³  at a distance.

Bilangan 26:10

26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning.

Bilangan 11:1

The Israelites Complain

11:1 ²⁴ When the people complained, ²⁵  it displeased ²⁶  the Lord. When the Lord heard ²⁷  it, his anger burned, ²⁸  and so ²⁹  the fire of the Lord ³⁰  burned among them and consumed some of the outer parts of the camp.

Bilangan 16:46

16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”

Bilangan 28:13

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.

Bilangan 16:7

16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!”

Bilangan 28:19

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. ³¹ 

Bilangan 3:4

3:4 Nadab and Abihu died ³²  before the Lord ³³  when they offered ³⁴  strange ³⁵  fire ³⁶  before the Lord in the wilderness of Sinai, and they had no children. ³⁷  So Eleazar and Ithamar ministered as priests ³⁸  in the presence of ³⁹  Aaron their father.

Bilangan 28:3

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 ⁴⁰  burnt offering.

Bilangan 28:8

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, ⁴¹  you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Bilangan 28:24

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.

Bilangan 15:14

15:14 If a resident foreigner is living ⁴²  with you – or whoever is among you ⁴³  in future generations ⁴⁴  – 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. ⁴⁵ 

Bilangan 28:2

28:2 “Command the Israelites: ⁴⁶  ‘With regard to my offering, ⁴⁷  be sure to offer ⁴⁸  my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ ⁴⁹ 

Bilangan 15:25

15:25 And the priest is to make atonement ⁵⁰  for the whole community of the Israelites, and they will be forgiven, ⁵¹  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 18:17

18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ⁵²  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Bilangan 29:6

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.

Bilangan 29:13

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.

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 14:14

14:14 then they will tell it to the inhabitants ⁵³  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ⁵⁴  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.

Bilangan 15:3

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,

Bilangan 18:9

18:9 Of all the most holy offerings reserved ⁵⁵  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.

Bilangan 21:6

21:6 So the Lord sent poisonous ⁵⁶  snakes ⁵⁷  among the people, and they bit the people; many people of Israel died.

Bilangan 16:36

The Atonement for the Rebellion

16:36 (17:1) ⁵⁸  The Lord spoke to Moses:

Bilangan 16:6

16:6 Do this, Korah, you and all your company: ⁵⁹  Take censers,

Bilangan 19:6

19:6 And the priest must take cedar wood, hyssop, ⁶⁰  and scarlet wool and throw them into the midst of the fire where the heifer is burning. ⁶¹ 

Bilangan 31:22

31:22 ‘Only the gold, the silver, the bronze, the iron, the tin, and the lead,

Bilangan 15:32

15:32 When the Israelites were ⁶²  in the wilderness they found a man gathering wood on the Sabbath day. ⁶³ 

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 15:33

15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community.

Bilangan 4:14

4:14 Then they must place on it all its implements with which they serve there – the trays, the meat forks, the shovels, the basins, and all the utensils of the altar – and they must spread on it a covering of fine leather, and then insert its poles. ⁶⁴ 

Bilangan 16:16

16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ⁶⁵  they must be made ⁶⁶  into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”

Bilangan 16:47

16:47 So Aaron did ⁶⁷  as Moses commanded ⁶⁸  and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ⁶⁹  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

[21:28]  ¹ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

[31:23]  ² sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.

[11:2]  ³ tn Heb “Moses.”

[11:2]  ⁴ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[26:61]  ⁵ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[26:61]  sn This event is narrated in Lev 10:1-7.

[11:3]  ⁶ tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.

[9:16]  ⁷ tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).

[16:35]  ⁸ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

[31:10]  ⁹ tn Heb “burned with fire.”

[31:10]  ¹⁰ tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.

[6:18]  ¹¹ tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).

[6:18]  ¹² sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).

[6:18]  ¹³ tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.

[9:15]  ¹⁴ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

[9:15]  ¹⁵ tn Heb “and/now on the day.”

[9:15]  ¹⁶ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

[9:15]  ¹⁷ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

[9:15]  ¹⁸ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

[9:15]  ¹⁹ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

[9:15]  ²⁰ tn Heb “like the appearance of fire.”

[16:37]  ²¹ tn Heb “say to.”

[16:37]  ²² tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

[16:37]  ²³ tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

[11:1]  ²⁴ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

[11:1]  ²⁵ tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

[11:1]  ²⁶ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

[11:1]  ²⁷ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

[11:1]  ²⁸ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

[11:1]  ²⁹ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

[11:1]  ³⁰ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

[28:19]  ³¹ tn Heb “unblemished they will be to you.” So also in v. 31.

[3:4]  ³² tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ³³ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ³⁴ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ³⁵ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ³⁶ tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  sn This event is narrated in Lev 10:1-7.

[3:4]  ³⁷ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ³⁸ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ³⁹ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[28:3]  ⁴⁰ 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.

[28:8]  ⁴¹ tn Heb “as the grain offering of the morning and as its drink offering.”

[15:14]  ⁴² 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]  ⁴³ tn Heb “in your midst.”

[15:14]  ⁴⁴ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ⁴⁵ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[28:2]  ⁴⁶ tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.

[28:2]  ⁴⁷ 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]  ⁴⁸ tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.

[28:2]  ⁴⁹ sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.

[15:25]  ⁵⁰ 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]  ⁵¹ tn Or “they will be forgiven.”

[18:17]  ⁵² tn Or “throw, toss.”

[14:14]  ⁵³ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ⁵⁴ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[18:9]  ⁵⁵ tn Heb “from the fire.” It probably refers to those parts that were not burned.

[21:6]  ⁵⁶ tn Heb “fiery.”

[21:6]  ⁵⁷ tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

[16:36]  ⁵⁸ sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.

[16:6]  ⁵⁹ tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.

[19:6]  ⁶⁰ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

[19:6]  ⁶¹ 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).

[15:32]  ⁶² tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.

[15:32]  ⁶³ 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.

[4:14]  ⁶⁴ tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).

[16:38]  ⁶⁵ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ⁶⁶ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

[16:47]  ⁶⁷ tn Heb “took.”

[16:47]  ⁶⁸ tn Or “had spoken” (NASB); NRSV “had ordered.”

[26:5]  ⁶⁹ tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.