Bilangan 5:6
Konteks5:6 “Tell the Israelites, ‘When 1 a man or a woman commits any sin that people commit, 2 thereby breaking faith 3 with the Lord, and that person is found guilty, 4
Bilangan 6:2
Konteks6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman 5 takes a special vow, 6 to take a vow 7 as a Nazirite, 8 to separate 9 himself to the Lord,
Bilangan 12:1
Konteks12:1 10 Then Miriam and Aaron spoke against 11 Moses because of the Cushite 12 woman he had married 13 (for he had married an Ethiopian woman).
Bilangan 15:14
Konteks15:14 If a resident foreigner is living 14 with you – or whoever is among you 15 in future generations 16 – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 17
Bilangan 28:8
Konteks28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, 18 you must offer it as an offering made by fire, as a pleasing aroma to the Lord.
Bilangan 28:13
Konteks28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord.
Bilangan 28:19
Konteks28:19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished. 19
Bilangan 28:24
Konteks28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering.
Bilangan 29:6
Konteks29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.
Bilangan 29:36
Konteks29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish,
[5:6] 1 sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.
[5:6] 2 tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the
[5:6] 3 tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the
[5:6] 4 tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.
[6:2] 5 tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.
[6:2] 6 tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”
[6:2] 7 tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.
[6:2] 8 tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the
[6:2] 9 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the
[12:1] 10 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 11 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the
[12:1] 12 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[15:14] 14 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”
[15:14] 15 tn Heb “in your midst.”
[15:14] 16 tn The Hebrew text just has “to your generations,” but it means in the future.
[15:14] 17 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
[28:8] 18 tn Heb “as the grain offering of the morning and as its drink offering.”
[28:19] 19 tn Heb “unblemished they will be to you.” So also in v. 31.
