Bilangan 7:22

7:22 one male goat for a purification offering;

Bilangan 7:28

7:28 one male goat for a purification offering;

Bilangan 7:34

7:34 one male goat for a purification offering;

Bilangan 7:40

7:40 one male goat for a purification offering;

Bilangan 7:46

7:46 one male goat for a purification offering;

Bilangan 7:52

7:52 one male goat for a purification offering;

Bilangan 7:58

7:58 one male goat for a purification offering;

Bilangan 7:64

7:64 one male goat for a purification offering;

Bilangan 7:70

7:70 one male goat for a purification offering;

Bilangan 7:76

7:76 one male goat for a purification offering;

Bilangan 7:82

7:82 one male goat for a purification offering;

Bilangan 15:27

15:27 “‘If any person ¹  sins unintentionally, then he must bring a yearling female goat for a purification offering.

Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ²  against the Lord. And know that your sin will find you out.

Bilangan 28:22

28:22 as well as one goat for a purification offering, to make atonement for you.

Bilangan 29:5

29:5 with one male goat for a purification offering to make an atonement for you;

Bilangan 6:16

6:16 “‘Then the priest must present all these ³  before the Lord and offer ⁴  his purification offering and his burnt offering.

Bilangan 29:11

29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.

Bilangan 7:16

7:16 one male goat for a purification offering;

Bilangan 12:11

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, ⁵  please do not hold this sin against us, in which we have acted foolishly and have sinned!

Bilangan 18:22

18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin ⁶  and die.

Bilangan 15:28

15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Bilangan 6:11

6:11 Then the priest will offer one for a purification offering ⁷  and the other ⁸  as a burnt offering, ⁹  and make atonement ¹⁰  for him, because of his transgression ¹¹  in regard to the corpse. So he must reconsecrate ¹²  his head on that day.

Bilangan 32:14

32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Bilangan 29:16

29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 15:25

15:25 And the priest is to make atonement ¹³  for the whole community of the Israelites, and they will be forgiven, ¹⁴  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 29:19

29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.

Bilangan 29:22

29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:25

29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:28

29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:31

29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:34

29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 29:38

29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.

Bilangan 5:7

5:7 then he must confess ¹⁵  his sin that he has committed and must make full reparation, ¹⁶  add one fifth to it, and give it to whomever he wronged. ¹⁷ 

Bilangan 14:40

14:40 And early ¹⁸  in the morning they went up to the crest of the hill country, ¹⁹  saying, “Here we are, and we will go up to the place that the Lord commanded, ²⁰  for we have sinned.” ²¹ 

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ²²  and said, “O God, the God of the spirits of all people, ²³  will you be angry with the whole community when only one man sins?” ²⁴ 

Bilangan 19:17

19:17 “‘For a ceremonially unclean person you must take ²⁵  some of the ashes of the heifer ²⁶  burnt for purification from sin and pour ²⁷  fresh running ²⁸  water over them in a vessel.

Bilangan 28:15

28:15 And one male goat ²⁹  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 8:7-8

8:7 And do this ³⁰  to them to purify them: Sprinkle water of purification ³¹  on them; then have them shave ³²  all their body ³³  and wash ³⁴  their clothes, and so purify themselves. ³⁵  8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. ³⁶ 

Bilangan 16:26

16:26 And he said to the community, “Move away from the tents of these wicked ³⁷  men, and do not touch anything they have, lest you be destroyed because ³⁸  of all their sins.” ³⁹ 

Bilangan 21:7

21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away ⁴⁰  the snakes from us.” So Moses prayed for the people.

Bilangan 22:34

22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. ⁴¹  So now, if it is evil in your sight, ⁴²  I will go back home.” ⁴³ 

Bilangan 5:6

5:6 “Tell the Israelites, ‘When ⁴⁴  a man or a woman commits any sin that people commit, ⁴⁵  thereby breaking faith ⁴⁶  with the Lord, and that person is found guilty, ⁴⁷ 

Bilangan 18:32

18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” ⁴⁸ 

Bilangan 8:12

8:12 When ⁴⁹  the Levites lay their hands on the heads of the bulls, offer ⁵⁰  the one for a purification offering and the other for a whole burnt offering to the Lord, ⁵¹  to make atonement for the Levites.

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 ⁵²  for the community of the Israelites for use in the water of purification ⁵³  – it is a purification for sin. ⁵⁴ 

Bilangan 9:13

9:13 But ⁵⁵  the man who is ceremonially clean, and was not on a journey, and fails ⁵⁶  to keep the Passover, that person must be cut off from his people. ⁵⁷  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ⁵⁸ 

Bilangan 16:38

16:38 As for the censers of these men who sinned at the cost of their lives, ⁵⁹  they must be made ⁶⁰  into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.”

Bilangan 27:3

27:3 “Our father died in the wilderness, although ⁶¹  he was not part of ⁶²  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ⁶³  and he had no sons.

Bilangan 6:14

6:14 and he must present his offering ⁶⁴  to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, ⁶⁵ 

Bilangan 18:9

18:9 Of all the most holy offerings reserved ⁶⁶  from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons.

Bilangan 15:24

15:24 then if anything is done unintentionally ⁶⁷  without the knowledge of ⁶⁸  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Bilangan 28:30

28:30 as well as one male goat to make an atonement for you.

Bilangan 7:87

7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering.

Bilangan 8:21

8:21 The Levites purified themselves ⁶⁹  and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them.

Bilangan 14:17

14:17 So now, let the power of my Lord ⁷⁰  be great, just as you have said,

Bilangan 5:5

Restitution for Sin

5:5 Then the Lord spoke to Moses:

Bilangan 19:12

19:12 He must purify himself ⁷¹  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.

Bilangan 29:10

29:10 and one-tenth for each of the seven lambs,

Bilangan 14:18-19

14:18 ‘The Lord is slow to anger and abounding in loyal love, ⁷²  forgiving iniquity and transgression, ⁷³  but by no means clearing ⁷⁴  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁷⁵  14:19 Please forgive ⁷⁶  the iniquity of this people according to your great loyal love, ⁷⁷  just as you have forgiven this people from Egypt even until now.”

Bilangan 15:29-31

15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Deliberate Sin

15:30 “‘But the person ⁷⁸  who acts defiantly, ⁷⁹  whether native-born or a resident foreigner, insults ⁸⁰  the Lord. ⁸¹  That person ⁸²  must be cut off ⁸³  from among his people. 15:31 Because he has despised ⁸⁴  the word of the Lord and has broken ⁸⁵  his commandment, that person ⁸⁶  must be completely cut off. ⁸⁷  His iniquity will be on him.’” ⁸⁸ 

Bilangan 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ⁸⁹  and has made atonement ⁹⁰  for the Israelites.’”

Bilangan 5:8

5:8 But if the individual has no close relative ⁹¹  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ⁹²  for the priest, in addition to the ram of atonement by which atonement is made for him.

Bilangan 14:34

14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for ⁹³  your iniquities, forty years, and you will know what it means to thwart me. ⁹⁴ 

Bilangan 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ⁹⁵  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Bilangan 19:19-20

19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, ⁹⁶  and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.

Bilangan 31:19

Purification After Battle

31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day.

Bilangan 1:53

1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger ⁹⁷  will not fall on the Israelite community. The Levites are responsible for the care ⁹⁸  of the tabernacle of the testimony.”

Bilangan 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

Bilangan 15:22-23

Rules for Unintentional Offenses

15:22 ⁹⁹ “‘If you ¹⁰⁰  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses – 15:23 all that the Lord has commanded you by the authority ¹⁰¹  of Moses, from the day that the Lord commanded Moses and continuing through your future generations –

Bilangan 16:37

16:37 “Tell ¹⁰²  Eleazar son of Aaron the priest to pick up ¹⁰³  the censers out of the flame, for they are holy, and then scatter the coals of fire ¹⁰⁴  at a distance.

Bilangan 23:21

23:21 He ¹⁰⁵  has not looked on iniquity in Jacob, ¹⁰⁶ 

nor has he seen trouble ¹⁰⁷  in Israel.

The Lord their God is with them;

his acclamation ¹⁰⁸  as king is among them.

Bilangan 5:27

5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people.

Bilangan 7:12

The Tribal Offerings

7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. ¹⁰⁹ 

Bilangan 16:46-47

16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!” 16:47 So Aaron did ¹¹⁰  as Moses commanded ¹¹¹  and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people.

Bilangan 7:84

Summary

7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans.

[15:27]  ¹ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

[32:23]  ² tn The nuance of the perfect tense here has to be the future perfect.

[6:16]  ³ tn “all these” is supplied as the object.

[6:16]  ⁴ tn Heb “make.”

[12:11]  ⁵ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

[18:22]  ⁶ tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.

[6:11]  ⁷ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

[6:11]  ⁸ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ⁹ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

[6:11]  ¹⁰ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

[6:11]  ¹¹ tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

[6:11]  ¹² tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[15:25]  ¹³ 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]  ¹⁴ tn Or “they will be forgiven.”

[5:7]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.”

[14:40]  ¹⁸ tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

[14:40]  ¹⁹ tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

[14:40]  ²⁰ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

[14:40]  ²¹ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

[16:22]  ²² sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ²³ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ²⁴ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[19:17]  ²⁵ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

[19:17]  ²⁶ tn The word “heifer” is not in the Hebrew text, but it is implied.

[19:17]  ²⁷ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

[19:17]  ²⁸ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

[28:15]  ²⁹ tn Heb “one kid of the goats.”

[8:7]  ³⁰ tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

[8:7]  ³¹ tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

[8:7]  ³² tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

[8:7]  ³³ tn Heb “flesh.”

[8:7]  ³⁴ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ³⁵ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

[8:8]  ³⁶ sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.

[16:26]  ³⁷ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

[16:26]  ³⁸ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

[16:26]  ³⁹ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

[21:7]  ⁴⁰ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

[22:34]  ⁴¹ sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.

[22:34]  ⁴² sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.

[22:34]  ⁴³ tn The verb is the cohortative from “return”: I will return [me].

[5:6]  ⁴⁴ 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]  ⁴⁵ 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 Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ⁴⁶ 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 Lord, and therefore must bring him a sacrifice.

[5:6]  ⁴⁷ 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.

[18:32]  ⁴⁸ tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).

[8:12]  ⁴⁹ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ⁵⁰ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ⁵¹ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[19:9]  ⁵² tn Heb “it will be.”

[19:9]  ⁵³ 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]  ⁵⁴ 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.

[9:13]  ⁵⁵ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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.

[16:38]  ⁵⁹ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

[16:38]  ⁶⁰ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

[27:3]  ⁶¹ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ⁶² tn Heb “in the midst of.”

[27:3]  ⁶³ tn The word order is emphatic: “but in/on account of his own sins he died.”

[6:14]  ⁶⁴ tn Heb “he shall offer his offering” – the object is a cognate accusative.

[6:14]  ⁶⁵ sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the Lord [SJLA], 3-52), but the unique features of the Israelite sacrifice make this connection untenable.

[18:9]  ⁶⁶ tn Heb “from the fire.” It probably refers to those parts that were not burned.

[15:24]  ⁶⁷ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ⁶⁸ tn Heb “[away] from the eyes of the community.”

[8:21]  ⁶⁹ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

[14:17]  ⁷⁰ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[19:12]  ⁷¹ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[14:18]  ⁷² tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ⁷³ tn Or “rebellion.”

[14:18]  ⁷⁴ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ⁷⁵ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[14:19]  ⁷⁶ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

[14:19]  ⁷⁷ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[15:30]  ⁷⁸ tn Heb “soul.”

[15:30]  ⁷⁹ tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ⁸⁰ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ⁸¹ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ⁸² tn Heb “soul.”

[15:30]  ⁸³ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[15:31]  ⁸⁴ tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.

[15:31]  ⁸⁵ tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

[15:31]  ⁸⁶ tn Heb “soul.”

[15:31]  ⁸⁷ tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.

[15:31]  ⁸⁸ sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.

[25:13]  ⁸⁹ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ⁹⁰ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[5:8]  ⁹¹ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ⁹² 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.

[14:34]  ⁹³ tn Heb “you shall bear.”

[14:34]  ⁹⁴ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

[19:13]  ⁹⁵ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[19:19]  ⁹⁶ tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.

[1:53]  ⁹⁷ tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

[1:53]  tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity.

[1:53]  ⁹⁸ tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.

[15:22]  ⁹⁹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ¹⁰⁰ tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[15:23]  ¹⁰¹ tn Heb “hand.”

[16:37]  ¹⁰² tn Heb “say to.”

[16:37]  ¹⁰³ tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

[16:37]  ¹⁰⁴ tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

[23:21]  ¹⁰⁵ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ¹⁰⁶ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ¹⁰⁷ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ¹⁰⁸ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[7:12]  ¹⁰⁹ sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).

[16:47]  ¹¹⁰ tn Heb “took.”

[16:47]  ¹¹¹ tn Or “had spoken” (NASB); NRSV “had ordered.”