¹ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

² tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

³ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

⁴ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

⁵ tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

⁶ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

⁷ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

⁸ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

⁹ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

¹⁰ tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.

¹¹ tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.

¹² tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.

¹³ tn Heb “rose up, stood up.”

¹⁴ sn This is about two thousand liters.

¹⁵ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.

¹⁶ tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

¹⁷ tn Heb “you shall bear.”

¹⁸ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

¹⁹ tn The word “apply” is supplied in the translation.

²⁰ tn Or “a statute forever.”

²¹ tn Heb “as you, as [so] the alien.”

²² sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

²³ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

²⁴ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

²⁵ tn Heb “receive from them a rod, a rod from the house of a father.”

²⁶ tn Heb “from every leader of them according to their fathers’ house.”

²⁷ tn Heb “a rod for one leader, a rod for one leader.”

²⁸ tn Heb “the house of their fathers.”

²⁹ tn Heb “a father’s house.” So also in v. 15.

³⁰ tn Heb “to many you will multiply his inheritance.”

³¹ tn Heb “to a few you will lessen his inheritance.”

³² tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.

³³ 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.

³⁴ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

³⁵ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

³⁶ tn Heb “of your months.”

³⁷ tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

³⁸ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

³⁹ tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord.

⁴⁰ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

⁴¹ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

⁴² tc The LXX adds “those knowing bad and good.”

⁴³ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

⁴⁴ tn Heb “ at the mouth of”; the metonymy stresses it is at their report.

⁴⁵ tn The verb should be given the nuance of imperfect of potentiality.