Bilangan 3:4

3:4 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 3:38

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, ⁹  and his sons. They were responsible for the needs ¹⁰  of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Bilangan 6:14

6:14 and he must present his offering ¹¹  to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, ¹² 

Bilangan 7:3

7:3 They brought ¹³  their offering before the Lord, six covered carts ¹⁴  and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.

Bilangan 7:19

7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering;

Bilangan 9:6-7

9:6 It happened that some men ¹⁵  who were ceremonially defiled ¹⁶  by the dead body of a man ¹⁷  could not keep ¹⁸  the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”

Bilangan 9:13

9:13 But ¹⁹  the man who is ceremonially clean, and was not on a journey, and fails ²⁰  to keep the Passover, that person must be cut off from his people. ²¹  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ²² 

Bilangan 16:9

16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them?

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ²³  they must be made ²⁴  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 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ²⁵  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ²⁶  of Moses.

Bilangan 18:3

18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die.

Bilangan 18:7

18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”

Bilangan 18:15

18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ²⁷  and the firstborn males of unclean animals you must redeem.

Bilangan 25:6

25:6 Just then ²⁸  one of the Israelites came and brought to his brothers ²⁹  a Midianite woman in the plain view of Moses and of ³⁰  the whole community of the Israelites, while they ³¹  were weeping at the entrance of the tent of meeting.

Bilangan 27:1

Special Inheritance Laws

27:1 ³² Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, ³³  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

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 31:50

31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves ³⁴  before the Lord.” ³⁵ 

Bilangan 36:1

Women and Land Inheritance

36:1 Then the heads of the family groups ³⁶  of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses ³⁷  and the leaders who were the heads of the Israelite families. ³⁸ 

[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 ms, Smr, and the Vulgate.

[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 Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[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).

[3:38]  ⁹ 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]  ¹⁰ 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.

[6:14]  ¹¹ tn Heb “he shall offer his offering” – the object is a cognate accusative.

[6:14]  ¹² sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable.

[7:3]  ¹³ tn Heb “and they brought.”

[7:3]  ¹⁴ sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.

[9:6]  ¹⁵ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ¹⁶ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ¹⁷ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ¹⁸ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[9:13]  ¹⁹ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ²⁰ tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

[9:13]  ²¹ sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

[9:13]  ²² tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

[16:38]  ²³ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ²⁴ 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”).

[16:40]  ²⁵ tn Heb “from the seed of.”

[16:40]  ²⁶ tn Heb “hand.”

[18:15]  ²⁷ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[25:6]  ²⁸ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ²⁹ tn Or “to his family”; or “to his clan.”

[25:6]  ³⁰ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ³¹ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[27:1]  ³² sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

[27:1]  ³³ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[31:50]  ³⁴ tn Heb “our souls.”

[31:50]  ³⁵ sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.

[36:1]  ³⁶ tn The expression is “the heads of the fathers by the family of the Gileadites.”

[36:1]  ³⁷ tn The Greek and the Syriac add “and before Eleazar the priest.”

[36:1]  ³⁸ tn Heb “heads of the fathers.”