Numbers 5:21

5:21 Then the priest will put the woman under the oath of the curse ¹  and will say ²  to the her, “The Lord make you an attested curse ³  among your people, ⁴  if the Lord makes ⁵  your thigh fall away ⁶  and your abdomen swell; ⁷ 

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.” ⁸ 

Numbers 15:3

15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord,

Numbers 15:25

15:25 And the priest is to make atonement ⁹  for the whole community of the Israelites, and they will be forgiven, ¹⁰  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.

Numbers 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ¹¹  to approach him; the person he has chosen he will cause to approach him.

Numbers 16:46

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!”

Numbers 22:23

22:23 And the donkey saw the angel of the Lord standing in the road with ¹²  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

---

¹ sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.

² tn Heb “the priest will say.”

³ tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the Lord make you a curse and an oath among the people.” In what sense would she be an oath? The point of the whole passage is that the priest is making her take an oath to see if she has been sinful and will be cursed.

⁴ sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).

⁵ tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the Lord…,” meaning, “if and when the Lord makes such and such to happen.”

⁶ tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”

⁷ sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”

⁸ 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.

⁹ 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.

¹⁰ tn Or “they will be forgiven.”

¹¹ tn Heb “him.”

¹² tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.