Bilangan 4:7

4:7 “On the table of the presence ¹  they must spread a blue ²  cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually.

Bilangan 5:8

5:8 But if the individual has no close relative ³  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ⁴  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 6:21

6:21 “This is the law ⁵  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ⁶  Thus he must fulfill ⁷  his vow that he makes, according to the law of his separation.”

Bilangan 9:13

9:13 But ⁸  the man who is ceremonially clean, and was not on a journey, and fails ⁹  to keep the Passover, that person must be cut off from his people. ¹⁰  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ¹¹ 

Bilangan 19:9

19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept ¹²  for the community of the Israelites for use in the water of purification ¹³  – it is a purification for sin. ¹⁴ 

Bilangan 28:26

Firstfruits

28:26 “‘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 29:14

29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams,

[4:7]  ¹ sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”

[4:7]  ² tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.

[5:8]  ³ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ⁴ 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.

[6:21]  ⁵ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ⁶ tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ⁷ tn Heb “according to the vow that he vows, so he must do.”

[9:13]  ⁸ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[19:9]  ¹² tn Heb “it will be.”

[19:9]  ¹³ tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

[19:9]  ¹⁴ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.