Numbers 3:4
Context3:4 Nadab and Abihu died 1 before the Lord 2 when they offered 3 strange 4 fire 5 before the Lord in the wilderness of Sinai, and they had no children. 6 So Eleazar and Ithamar ministered as priests 7 in the presence of 8 Aaron their father.
Numbers 3:13
Context3:13 because all the firstborn are mine. When I destroyed 9 all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” 10
Numbers 5:8
Context5:8 But if the individual has no close relative 11 to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord 12 for the priest, in addition to the ram of atonement by which atonement is made for him.
Numbers 5:21
Context5:21 Then the priest will put the woman under the oath of the curse 13 and will say 14 to the her, “The Lord make you an attested curse 15 among your people, 16 if the Lord makes 17 your thigh fall away 18 and your abdomen swell; 19
Numbers 6:5
Context6:5 “‘All the days of the vow 20 of his separation no razor may be used on his head 21 until the time 22 is fulfilled for which he separated himself to the Lord. He will be holy, 23 and he must let 24 the locks of hair on his head grow long.
Numbers 6:12
Context6:12 He must rededicate 25 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 26 but the former days will not be counted 27 because his separation 28 was defiled.
Numbers 6:20-21
Context6:20 then the priest must wave them as a wave offering 29 before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. 30 After this the Nazirite may drink 31 wine.’
6:21 “This is the law 32 of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. 33 Thus he must fulfill 34 his vow that he makes, according to the law of his separation.”
Numbers 8:4
Context8:4 This is how the lampstand was made: 35 It was beaten work in gold; 36 from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.
Numbers 9:7
Context9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”
Numbers 9:10
Context9:10 “Tell the Israelites, ‘If any 37 of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may 38 observe the Passover to the Lord.
Numbers 9:13-14
Context9:13 But 39 the man who is ceremonially clean, and was not on a journey, and fails 40 to keep the Passover, that person must be cut off from his people. 41 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 42 9:14 If a resident foreigner lives 43 among you and wants to keep 44 the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have 45 the same 46 statute for the resident foreigner 47 and for the one who was born in the land.’”
Numbers 11:1
Context11:1 48 When the people complained, 49 it displeased 50 the Lord. When the Lord heard 51 it, his anger burned, 52 and so 53 the fire of the Lord 54 burned among them and consumed some of the outer parts of the camp.
Numbers 11:11
Context11:11 And Moses said to the Lord, “Why have you afflicted 55 your servant? Why have I not found favor in your sight, that 56 you lay the burden of this entire people on me?
Numbers 11:16
Context11:16 57 The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials 58 over them, and bring them to the tent of meeting; let them take their position there with you.
Numbers 14:18
Context14:18 ‘The Lord is slow to anger and abounding in loyal love, 59 forgiving iniquity and transgression, 60 but by no means clearing 61 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 62
Numbers 14:40
Context14:40 And early 63 in the morning they went up to the crest of the hill country, 64 saying, “Here we are, and we will go up to the place that the Lord commanded, 65 for we have sinned.” 66
Numbers 15:14
Context15:14 If a resident foreigner is living 67 with you – or whoever is among you 68 in future generations 69 – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 70
Numbers 15:39
Context15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow 71 after your own heart and your own eyes that lead you to unfaithfulness. 72
Numbers 16:17
Context16:17 And each of you 73 take his censer, put 74 incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.”
Numbers 16:46
Context16:46 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 17:10
Context17:10 The Lord said to Moses, “Bring Aaron’s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end 75 before me, that they will not die.” 76
Numbers 18:8
Context18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 77 and to your sons as a perpetual ordinance.
Numbers 18:15
Context18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 78 and the firstborn males of unclean animals you must redeem.
Numbers 18:20
Context18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 79 among them – I am your portion and your inheritance among the Israelites.
Numbers 18:24
Context18:24 But I have given 80 to the Levites for an inheritance the tithes of the Israelites that are offered 81 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
Numbers 18:26
Context18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 82 from it as a raised offering to the Lord a tenth of the tithe.
Numbers 19:2
Context19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 83 the Israelites to bring 84 you a red 85 heifer 86 without blemish, which has no defect 87 and has never carried a yoke.
Numbers 19:20
Context19:20 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.
Numbers 20:12
Context20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 88 to show me as holy 89 before 90 the Israelites, therefore you will not bring this community into the land I have given them.” 91
Numbers 20:16
Context20:16 So when we cried to the Lord, he heard our voice and sent a messenger, 92 and has brought us up out of Egypt. Now 93 we are here in Kadesh, a town on the edge of your country. 94
Numbers 21:34
Context21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.
Numbers 22:32
Context22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing 95 is perverse before me. 96
Numbers 22:34
Context22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. 97 So now, if it is evil in your sight, 98 I will go back home.” 99
Numbers 23:3
Context23:3 Balaam said to Balak, “Station yourself 100 by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me 101 I will tell you.” 102 Then he went to a deserted height. 103
Numbers 24:1
Context24:1 104 When Balaam saw that it pleased the Lord to bless Israel, 105 he did not go as at the other times 106 to seek for omens, 107 but he set his face 108 toward the wilderness.
Numbers 24:13
Context24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 109 the commandment 110 of the Lord to do either good or evil of my own will, 111 but whatever the Lord tells me I must speak’?
Numbers 27:3
Context27:3 “Our father died in the wilderness, although 112 he was not part of 113 the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, 114 and he had no sons.
Numbers 27:11
Context27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, 115 as the Lord commanded Moses.’”
Numbers 28:3
Context28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual 116 burnt offering.
Numbers 28:8
Context28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, 117 you must offer it as an offering made by fire, as a pleasing aroma to the Lord.
Numbers 28:11
Context28:11 “‘On the first day of each month 118 you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old,
Numbers 28:24
Context28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering.
Numbers 28:26
Context28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.
Numbers 29:2
Context29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.
Numbers 29:6
Context29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.
Numbers 29:8
Context29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. 119
Numbers 29:13
Context29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish.
Numbers 29:36
Context29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish,
Numbers 29:39
Context29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”
Numbers 30:2
Context30:2 If a man 120 makes a vow 121 to the Lord or takes an oath 122 of binding obligation on himself, 123 he must not break his word, but must do whatever he has promised. 124
Numbers 30:8
Context30:8 But if when her husband hears it he overrules her, then he will nullify 125 the vow she has taken, 126 and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.
Numbers 31:30
Context31:30 From the Israelites’ half-share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep – from every kind of animal – and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”
Numbers 32:13
Context32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before 127 the Lord was finished. 128
Numbers 32:29
Context32:29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land, 129 then you must allot them the territory of Gilead as their possession.
Numbers 33:38
Context33:38 Aaron the priest ascended Mount Hor at the command 130 of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month.
1 tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.
2 tc This initial clause is omitted in one Hebrew
3 tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.
4 tn Or “prohibited.” See HALOT 279 s.v. זָר 3.
5 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.
6 sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the
7 tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”
8 tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).
9 tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”
10 sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the
11 sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.
12 tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the
13 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.
14 tn Heb “the priest will say.”
15 tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the
16 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).
17 tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the
18 tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”
19 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.”
20 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.
21 sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the
22 tn Heb “days.”
23 tn The word “holy” here has the sense of distinct, different, set apart.
24 tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”
25 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
26 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
27 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
28 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
29 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the
30 sn The “wave offering” may be interpreted as a “special gift” to be transferred to the
31 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.
32 tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.
33 tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”
34 tn Heb “according to the vow that he vows, so he must do.”
35 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.
36 sn The idea is that it was all hammered from a single plate of gold.
37 tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”
38 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
39 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
40 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.
41 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.
42 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.
43 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
44 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
45 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
46 tn Or “you must have one statute.”
47 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
48 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
49 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
50 tn Heb “it was evil in the ears of the
51 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
52 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
53 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
54 sn The “fire of the
55 tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.
56 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.
57 sn The
58 tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.
59 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.
60 tn Or “rebellion.”
61 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.
62 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.
63 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.”
64 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.
65 tn The verb is simply “said,” but it means the place that the
66 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the
67 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.”
68 tn Heb “in your midst.”
69 tn The Hebrew text just has “to your generations,” but it means in the future.
70 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
71 tn Heb “seek out, look into.”
72 tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”
73 tn Heb “and take, a man, his censer.”
74 tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.
75 tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).
76 tn This is another final imperfect in a purpose clause.
77 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
78 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
79 tn The phrase “of property” is supplied as a clarification.
80 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.”
81 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.
82 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.”
83 tn Heb “speak to.”
84 tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.
85 tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
86 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
87 tn Heb “wherein there is no defect.”
88 tn Or “to sanctify me.”
sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the
89 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
90 tn Heb “in the eyes of.”
91 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.
92 tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.
93 tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.
94 tn Heb “your border.”
95 tn Heb “your way.”
96 tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.
97 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.
98 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.
99 tn The verb is the cohortative from “return”: I will return [me].
100 tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.
101 tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.
102 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
103 sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.
104 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
105 tn Heb “it was good in the eyes of the
106 tn Heb “as time after time.”
107 tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
108 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
109 tn Heb “I am not able to go beyond.”
110 tn Heb “mouth.”
111 tn Heb “from my heart.”
112 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.
113 tn Heb “in the midst of.”
114 tn The word order is emphatic: “but in/on account of his own sins he died.”
115 tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.
116 sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.
117 tn Heb “as the grain offering of the morning and as its drink offering.”
118 tn Heb “of your months.”
119 tn Heb “they shall be to you without blemish.”
120 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”
121 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
122 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the
123 tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.
124 tn Heb “according to all that goes out of his mouth.”
125 tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.
126 tn Heb “which [she is] under it.”
127 tn Heb “in the eyes of.”
128 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”
129 tn Heb “and the land is subdued before you.”
130 tn Heb “mouth.”