Bilangan 3:4
Konteks3:4 Nadab and Abihu died 1 before the Lord 2 when they offered 3 strange 4 fire 5 before the Lord in the wilderness of Sinai, and they had no children. 6 So Eleazar and Ithamar ministered as priests 7 in the presence of 8 Aaron their father.
Bilangan 3:13
Konteks3:13 because all the firstborn are mine. When I destroyed 9 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.” 10
Bilangan 8:12
Konteks8:12 When 11 the Levites lay their hands on the heads of the bulls, offer 12 the one for a purification offering and the other for a whole burnt offering to the Lord, 13 to make atonement for the Levites.
Bilangan 8:17
Konteks8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed 14 all the firstborn in the land of Egypt I set them apart for myself.
Bilangan 16:3
Konteks16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 15 seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”
Bilangan 16:5
Konteks16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person 16 to approach him; the person he has chosen he will cause to approach him.
Bilangan 16:38
Konteks16:38 As for the censers of these men who sinned at the cost of their lives, 17 they must be made 18 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 18:8
Konteks18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 19 and to your sons as a perpetual ordinance.
Bilangan 18:17
Konteks18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 20 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.
Bilangan 18:19
Konteks18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 21 forever before the Lord for you and for your descendants with you.”
Bilangan 20:12
Konteks20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 22 to show me as holy 23 before 24 the Israelites, therefore you will not bring this community into the land I have given them.” 25
Bilangan 28:26
Konteks28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.
Bilangan 29:12
Konteks29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days.
Bilangan 32:22
Konteks32:22 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.
[3:4] 1 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] 2 tc This initial clause is omitted in one Hebrew
[3:4] 3 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] 4 tn Or “prohibited.” See HALOT 279 s.v. זָר 3.
[3:4] 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).
[3:4] sn This event is narrated in Lev 10:1-7.
[3:4] 6 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
[3:4] 7 tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”
[3:4] 8 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).
[3:13] 9 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] 10 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
[8:12] 11 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] 12 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
[8:12] 13 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.
[8:17] 14 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
[16:3] 15 tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.
[16:38] 17 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
[16:38] 18 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”).
[18:8] 19 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
[18:17] 20 tn Or “throw, toss.”
[18:19] 21 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[20:12] 22 tn Or “to sanctify me.”
[20:12] sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the
[20:12] 23 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
[20:12] 24 tn Heb “in the eyes of.”
[20:12] 25 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.