Bilangan 6:12

6:12 He must rededicate ¹  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ²  but the former days will not be counted ³  because his separation ⁴  was defiled.

Bilangan 7:89

7:89 Now when Moses went into ⁵  the tent of meeting to speak with the Lord, ⁶  he heard the voice speaking to him from above the atonement lid ⁷  that was on the ark of the testimony, from between the two cherubim. ⁸  Thus he spoke to him.

Bilangan 9:6

9:6 It happened that some men ⁹  who were ceremonially defiled ¹⁰  by the dead body of a man ¹¹  could not keep ¹²  the Passover on that day, so they came before Moses and before Aaron on that day.

Bilangan 22:18

22:18 Balaam replied ¹³  to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment ¹⁴  of the Lord my God ¹⁵  to do less or more.

Bilangan 23:3

23:3 Balaam said to Balak, “Station yourself ¹⁶  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ¹⁷  I will tell you.” ¹⁸  Then he went to a deserted height. ¹⁹ 

Bilangan 25:18

25:18 because they bring trouble to you by their treachery with which they have deceived ²⁰  you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, ²¹  their sister, who was killed on the day of the plague that happened as a result of Peor.”

Bilangan 36:1

Women and Land Inheritance

36:1 Then the heads of the family groups ²²  of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses ²³  and the leaders who were the heads of the Israelite families. ²⁴ 

[6:12]  ¹ 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]  ² tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ³ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁴ 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.

[7:89]  ⁵ tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.

[7:89]  ⁶ tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.

[7:89]  ⁷ tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.

[7:89]  ⁸ tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.

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

[9:6]  ¹⁰ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ¹¹ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ¹² 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.

[22:18]  ¹³ tn Heb “answered and said.”

[22:18]  ¹⁴ tn Heb “mouth.”

[22:18]  ¹⁵ sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

[23:3]  ¹⁶ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ¹⁷ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ¹⁸ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ¹⁹ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[25:18]  ²⁰ tn This is the same word as that translated “treachery.”

[25:18]  ²¹ sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.

[36:1]  ²² tn The expression is “the heads of the fathers by the family of the Gileadites.”

[36:1]  ²³ tn The Greek and the Syriac add “and before Eleazar the priest.”

[36:1]  ²⁴ tn Heb “heads of the fathers.”