Bilangan 3:12

3:12 “Look, ¹  I myself have taken the Levites from among the Israelites instead of ²  every firstborn who opens the womb among the Israelites. So the Levites belong to me,

Bilangan 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, ³  and his sons. They were responsible for the needs ⁴  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 5:8

5:8 But if the individual has no close relative ⁵  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ⁶  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 5:15

5:15 then ⁷  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, ⁸  a grain offering for remembering, ⁹  for bringing ¹⁰  iniquity to remembrance.

Bilangan 10:10

10:10 “Also in the time when you rejoice, such as ¹¹  on your appointed festivals or ¹²  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ¹³  become ¹⁴  a memorial for you before your God: I am the Lord your God.”

Bilangan 11:32

11:32 And the people stayed up ¹⁵  all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, ¹⁶  and they spread them out ¹⁷  for themselves all around the camp.

Bilangan 13:32

13:32 Then they presented the Israelites with a discouraging ¹⁸  report of the land they had investigated, saying, “The land that we passed through ¹⁹  to investigate is a land that devours ²⁰  its inhabitants. ²¹  All the people we saw there ²²  are of great stature.

Bilangan 14:34

14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for ²³  your iniquities, forty years, and you will know what it means to thwart me. ²⁴ 

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 18:32

18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” ²⁵ 

Bilangan 27:21

27:21 And he will stand before Eleazar the priest, who ²⁶  will seek counsel ²⁷  for him before the Lord by the decision of the Urim. ²⁸  At his command ²⁹  they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

Bilangan 30:5

30:5 But if her father overrules her when he hears ³⁰  about it, then none ³¹  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ³²  her from it, because her father overruled her.

[3:12]  ¹ tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the Lord himself chose Levi.

[3:12]  ² tn Literally “in the place of.”

[3:38]  ³ tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

[3:38]  ⁴ tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

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

[5:8]  ⁶ 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.

[5:15]  ⁷ tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

[5:15]  ⁸ tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

[5:15]  ⁹ tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

[5:15]  ¹⁰ tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

[10:10]  ¹¹ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ¹² tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ¹³ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ¹⁴ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[11:32]  ¹⁵ tn Heb “rose up, stood up.”

[11:32]  ¹⁶ sn This is about two thousand liters.

[11:32]  ¹⁷ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.

[13:32]  ¹⁸ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

[13:32]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “in its midst.”

[14:34]  ²³ tn Heb “you shall bear.”

[14:34]  ²⁴ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

[18:32]  ²⁵ tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).

[27:21]  ²⁶ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ²⁷ tn Heb “ask.”

[27:21]  ²⁸ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ²⁹ tn Heb “mouth,” meaning what he will say.

[30:5]  ³⁰ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ³¹ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ³² tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.