Numbers 3:38

3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, and his sons. They were responsible for the needs of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death.

Numbers 4:15

4:15 “When Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then the Kohathites will come to carry them; but they must not touch any holy thing, or they will die. These are the responsibilities 10  of the Kohathites with the tent of meeting.

Numbers 5:15

5:15 then 11  the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, 12  a grain offering for remembering, 13  for bringing 14  iniquity to remembrance.

Numbers 5:18

5:18 Then the priest will have the woman stand before the Lord, uncover the woman’s head, and put the grain offering for remembering in her hands, which is the grain offering of suspicion. The priest will hold in his hand the bitter water that brings a curse. 15 

Numbers 6:14

6:14 and he must present his offering 16  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, 17 

Numbers 6:19

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; 18 

Numbers 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” 19 

Numbers 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of 20  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority 21  of Moses.

Numbers 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, 22  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Numbers 19:19

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, 23  and then he must wash his clothes, and bathe in water, and he will be clean in the evening.

Numbers 25:6

25:6 Just then 24  one of the Israelites came and brought to his brothers 25  a Midianite woman in the plain view of Moses and of 26  the whole community of the Israelites, while they 27  were weeping at the entrance of the tent of meeting.

Numbers 27:1

Special Inheritance Laws

27:1 28 Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, 29  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 33:54

33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral 30  tribes.

Numbers 36:8

36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite 31  may retain the inheritance of his fathers.

tc In some Hebrew mss and Smr “and Aaron” is not in the verse. The omission arose probably by scribal error with such repetitious material that could easily give rise to variant traditions.

tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.

tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

tn Heb “after this.”

tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

10 tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

11 tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.

12 tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.

13 tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.

14 tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.

15 tn The expression has been challenged. The first part, “bitter water,” has been thought to mean “water of contention” (so NEB), but this is not convincing. It has some support in the versions which read “contention” and “testing,” no doubt trying to fit the passage better. N. H. Snaith (Leviticus and Numbers [NCB], 129) suggests from an Arabic word that it was designed to cause an abortion – but that would raise an entirely different question, one of who the father of a child was. And that has not been introduced here. The water was “bitter” in view of the consequences it held for her if she was proven to be guilty. That is then enforced by the wordplay with the last word, the Piel participle הַמְאָרֲרִים (hamararim). The bitter water, if it convicted her, would pronounce a curse on her. So she was literally holding her life in her hands.

sn This ancient ritual seems to have functioned like a lie detector test, with all the stress and tension involved. It can be compared to water tests in the pagan world, with the exception that in Israel it was stacked more toward an innocent verdict. It seems to have been a temporary provision, for this is the only place that it appears, and no provision is made for its use later. It may have served as a didactic force, warning more than actually legislating. No provision is made in it for a similar charge to be brought against the man, but in the case of the suspicion of the woman the man would be very hesitant to demand this test given the harshness on false witnessing in Israel. The passage remains a rather strange section of the Law.

16 tn Heb “he shall offer his offering” – the object is a cognate accusative.

17 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 tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

19 sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

20 tn Heb “from the seed of.”

21 tn Heb “hand.”

22 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.

23 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.

24 tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

25 tn Or “to his family”; or “to his clan.”

26 tn Heb “before the eyes of Moses and before the eyes of.”

27 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

28 sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.

29 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

30 tn Heb “of your fathers.”

31 tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”