5:16 “‘Then the priest will bring her near and have her stand 3 before the Lord.
6:25 The Lord make his face to shine upon you,
and be gracious to you; 4
10:13 This was the first time they set out on their journey according to the commandment 6 of the Lord, by the authority 7 of Moses.
14:20 Then the Lord said, “I have forgiven them as you asked. 10 14:21 But truly, as I live, 11 all the earth will be filled with the glory of the Lord.
20:9 So Moses took the staff from before the Lord, just as he commanded him.
28:16 “‘On the fourteenth day of the first month is the Lord’s Passover.
31:31 So Moses and Eleazar the priest did as the Lord commanded Moses.
36:10 As the Lord had commanded Moses, so the daughters of Zelophehad did.
1 tn Heb “at the mouth of the
2 tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
3 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.
4 tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the
5 tn The verb טָהַר (tahar) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
6 tn Heb “mouth.”
7 tn Heb “hand.”
8 tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.
9 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
10 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
11 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
12 tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, mo’ed) we now find the “the tent of the testimony” (הָעֵדֻת, ha’edut).
13 tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
sn This event is narrated in Lev 10:1-7.