Bilangan 3:11

3:11 Then the Lord spoke to Moses:

Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ¹  all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” ² 

Bilangan 5:1

Separation of the Unclean

5:1 ³ Then the Lord spoke to Moses:

Bilangan 5:5

Restitution for Sin

5:5 Then the Lord spoke to Moses:

Bilangan 6:1

The Nazirite Vow

6:1 ⁴ Then the Lord spoke to Moses:

Bilangan 6:22

The Priestly Benediction

6:22 ⁵ The Lord spoke to Moses:

Bilangan 9:22

9:22 Whether it was for two days, or a month, or a year, ⁶  that the cloud prolonged its stay ⁷  over the tabernacle, the Israelites remained camped without traveling; ⁸  but when it was taken up, they traveled on.

Bilangan 13:1

Spies Sent Out

13:1 ⁹ The Lord spoke ¹⁰  to Moses:

Bilangan 13:32

13:32 Then they presented the Israelites with a discouraging ¹¹  report of the land they had investigated, saying, “The land that we passed through ¹²  to investigate is a land that devours ¹³  its inhabitants. ¹⁴  All the people we saw there ¹⁵  are of great stature.

Bilangan 15:1

Sacrificial Rulings

15:1 ¹⁶ The Lord spoke to Moses:

Bilangan 15:17

Rules for First Fruits

15:17 The Lord spoke to Moses:

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 15:37

Rules for Tassels

15:37 The Lord spoke to Moses:

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ¹⁹  they must be made ²⁰  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 17:1

The Budding of Aaron’s Staff

17:1 ²¹ The Lord spoke to Moses:

Bilangan 18:11

18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.

Bilangan 18:25-26

Instructions for the Levites

18:25 The Lord spoke to Moses: 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 ²²  from it as a raised offering to the Lord a tenth of the tithe.

Bilangan 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ²³  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Bilangan 25:10

The Aftermath

25:10 The Lord spoke to Moses:

Bilangan 26:5

Reuben

26:5 Reuben was the firstborn of Israel. The Reubenites: from ²⁴  Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites;

Bilangan 26:53

26:53 “To these the land must be divided as an inheritance according to the number of the names.

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, ²⁵  as the Lord commanded Moses.’”

Bilangan 28:1

Daily Offerings

28:1 ²⁶ The Lord spoke to Moses:

Bilangan 31:11

31:11 They took all the plunder and all the spoils, both people and animals.

Bilangan 32:17

32:17 but we will maintain ourselves in armed readiness ²⁷  and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against ²⁸  the inhabitants of the land.

Bilangan 32:22

32:22 and the land is subdued before the Lord, then afterward you may return and be free of your obligation to the Lord and to Israel. This land will then be your possession in the Lord’s sight.

Bilangan 33:3

33:3 They departed from Rameses in the first month, on the fifteenth day of the first month; on the day ²⁹  after the Passover the Israelites went out defiantly ³⁰  in plain sight ³¹  of all the Egyptians.

Bilangan 34:1

The Southern Border of the Land

34:1 ³² Then the Lord spoke to Moses:

Bilangan 35:15

35:15 These six towns will be places of refuge for the Israelites, and for the foreigner, and for the settler among them, so that anyone who kills any person accidentally may flee there.

Bilangan 35:29

35:29 So these things must be a statutory ordinance ³³  for you throughout your generations, in all the places where you live.

Bilangan 36:3

36:3 Now if they should be married to one of the men ³⁴  from another Israelite tribe, their inheritance would be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. ³⁵  As a result, it will be taken from the lot of our inheritance.

[3:13]  ¹ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

[3:13]  ² sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

[5:1]  ³ sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.

[6:1]  ⁴ sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.

[6:22]  ⁵ sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.

[9:22]  ⁶ tn The MT has אוֹ־יָמִים (’o-yamim). Most translators use “or a year” to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, “Four Month Season of the Hebrew Bible,” VT 11 (1961): 446-48.

[9:22]  ⁷ tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (’arakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”

[9:22]  ⁸ tn Heb “and they would not journey”; the clause can be taken adverbially, explaining the preceding verbal clause.

[13:1]  ⁹ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

[13:1]  ¹⁰ tn The verse starts with the vav (ו) consecutive on the verb: “and….”

[13:32]  ¹¹ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

[13:32]  ¹² tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.

[13:32]  ¹³ tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.

[13:32]  ¹⁴ sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.

[13:32]  ¹⁵ tn Heb “in its midst.”

[15:1]  ¹⁶ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

[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.”

[16:38]  ¹⁹ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ²⁰ 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”).

[17:1]  ²¹ sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.

[18:26]  ²² 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.”

[19:13]  ²³ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[26:5]  ²⁴ 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]  ²⁵ 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.

[28:1]  ²⁶ sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.

[32:17]  ²⁷ tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.

[32:17]  ²⁸ tn Heb “from before.”

[33:3]  ²⁹ tn Heb “morrow.”

[33:3]  ³⁰ tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).

[33:3]  ³¹ tn Heb “in the eyes.”

[34:1]  ³² sn This chapter falls into several sections: the south (vv. 1-5), the west (v. 6), the north (vv. 7-9), the east (vv. 10-15), and then a list of appointed officials (vv. 16-29).

[35:29]  ³³ tn Heb “a statute of judgment” (so KJV).

[36:3]  ³⁴ tn “Men” is understood; it says “to one from the sons of the tribes of the Israelites for a wife,” or if he has her for a wife.

[36:3]  ³⁵ tn Heb “which they will be to them,” meaning, to those who have them, i.e., the marriages.