Bilangan 4:11-12

4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam.

Bilangan 5:7

5:7 then he must confess ¹  his sin that he has committed and must make full reparation, ²  add one fifth to it, and give it to whomever he wronged. ³ 

Bilangan 5:25-26

5:25 The priest will take the grain offering of suspicion from the woman’s hand, wave the grain offering before the Lord, and bring it to the altar. 5:26 Then the priest will take a handful of the grain offering as its memorial portion, burn it on the altar, and afterward make the woman drink the water.

Bilangan 6:17

6:17 Then he must offer the ram as a peace offering ⁴  to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.

Bilangan 11:24

11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle.

Bilangan 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ⁵  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 16:42

16:42 When the community assembled ⁶  against Moses and Aaron, they turned toward the tent of meeting – and ⁷  the cloud covered it, and the glory of the Lord appeared.

Bilangan 17:6

17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, ⁸  according to their tribes ⁹  – twelve staffs; the staff of Aaron was among their staffs.

Bilangan 19:7

19:7 Then the priest must wash ¹⁰  his clothes and bathe himself ¹¹  in water, and afterward he may come ¹²  into the camp, but the priest will be ceremonially unclean until evening.

Bilangan 21:23

21:23 But Sihon did not permit Israel to pass through his border; he ¹³  gathered all his forces ¹⁴  together and went out against Israel into the wilderness. When ¹⁵  he came to Jahaz, he fought against Israel.

Bilangan 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ¹⁶  to me.

Bilangan 22:36

Balaam Meets Balak

22:36 When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory.

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ¹⁷ When Balaam saw that it pleased the Lord to bless Israel, ¹⁸  he did not go as at the other times ¹⁹  to seek for omens, ²⁰  but he set his face ²¹  toward the wilderness.

Bilangan 31:23

31:23 everything that may stand the fire, you are to pass through the fire, ²²  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 31:28

31:28 “You must exact ²³  a tribute for the Lord from the fighting men who went out to battle: one life out of five hundred, from the people, the cattle, and from the donkeys and the sheep.

Bilangan 31:54

31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders ²⁴  of hundreds and brought it into the tent of meeting as a memorial ²⁵  for the Israelites before the Lord.

Bilangan 35:30

35:30 “Whoever kills any person, the murderer must be put to death by the testimony ²⁶  of witnesses; but one witness cannot ²⁷  testify against any person to cause him to be put to death.

[5:7]  ¹ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ² tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ³ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[6:17]  ⁴ tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.

[16:27]  ⁵ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[16:42]  ⁶ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ⁷ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[17:6]  ⁸ tn Heb “a rod for one leader, a rod for one leader.”

[17:6]  ⁹ tn Heb “the house of their fathers.”

[19:7]  ¹⁰ tn The sequence continues with the perfect tense and vav (ו) consecutive.

[19:7]  ¹¹ tn Heb “his flesh.”

[19:7]  ¹² tn This is the imperfect of permission.

[21:23]  ¹³ tn Heb “Sihon.”

[21:23]  ¹⁴ tn Heb “people.”

[21:23]  ¹⁵ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

[22:16]  ¹⁶ tn The infinitive construct is the object of the preposition.

[24:1]  ¹⁷ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ¹⁸ tn Heb “it was good in the eyes of the Lord.”

[24:1]  ¹⁹ tn Heb “as time after time.”

[24:1]  ²⁰ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ²¹ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[31:23]  ²² 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.

[31:28]  ²³ tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord.

[31:54]  ²⁴ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

[31:54]  ²⁵ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

[35:30]  ²⁶ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

[35:30]  ²⁷ tn The verb should be given the nuance of imperfect of potentiality.