4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has 1 the appointed responsibility over all the tabernacle with 2 all that is in it, over the sanctuary and over all its furnishings.” 3
6:21 “This is the law 4 of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. 5 Thus he must fulfill 6 his vow that he makes, according to the law of his separation.”
9:13 But 7 the man who is ceremonially clean, and was not on a journey, and fails 8 to keep the Passover, that person must be cut off from his people. 9 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 10
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
1 tn This is supplied to the line to clarify “appointed.”
2 tn Heb “and.”
3 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
4 tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.
5 tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”
6 tn Heb “according to the vow that he vows, so he must do.”
7 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
8 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 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.
10 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.
11 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.”
12 tn Heb “in your midst.”
13 tn The Hebrew text just has “to your generations,” but it means in the future.
14 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
15 tn Or “throw, toss.”
16 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
17 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
18 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
19 tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.
20 tn Heb “a month in its month.”