Bilangan 5:16

5:16 “‘Then the priest will bring her near and have her stand ¹  before the Lord.

Bilangan 6:12

6:12 He must rededicate ²  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ³  but the former days will not be counted ⁴  because his separation ⁵  was defiled.

Bilangan 7:14

7:14 one gold pan weighing 10 shekels, full of incense;

Bilangan 11:16

The Response of God

11:16 ⁶ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ⁷  over them, and bring them to the tent of meeting; let them take their position there with you.

Bilangan 14:37

14:37 those men who produced the evil report about the land, died by the plague before the Lord.

Bilangan 15:25

15:25 And the priest is to make atonement ⁸  for the whole community of the Israelites, and they will be forgiven, ⁹  because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense.

Bilangan 21:5

21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we ¹⁰  detest this worthless ¹¹  food.”

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 ¹²  before the Lord.” ¹³ 

[5:16]  ¹ tn The verb is the Hiphil of the word “to stand.” It could be rendered “station her,” but that sounds too unnatural. This is a meeting between an accused person and the Judge of the whole earth.

[6:12]  ² tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ³ tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ⁴ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁵ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[11:16]  ⁶ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ⁷ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[15:25]  ⁸ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

[15:25]  ⁹ tn Or “they will be forgiven.”

[21:5]  ¹⁰ tn Heb “our souls.”

[21:5]  ¹¹ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

[31:50]  ¹² tn Heb “our souls.”

[31:50]  ¹³ 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.