Numbers 6:16

6:16 “‘Then the priest must present all these ¹  before the Lord and offer ²  his purification offering and his burnt offering.

Numbers 6:11

6:11 Then the priest will offer one for a purification offering ³  and the other ⁴  as a burnt offering, ⁵  and make atonement ⁶  for him, because of his transgression ⁷  in regard to the corpse. So he must reconsecrate ⁸  his head on that day.

Numbers 6:17

6:17 Then he must offer the ram as a peace offering ⁹  to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.

Numbers 8:12

8:12 When ¹⁰  the Levites lay their hands on the heads of the bulls, offer ¹¹  the one for a purification offering and the other for a whole burnt offering to the Lord, ¹²  to make atonement for the Levites.

Numbers 15:14

15:14 If a resident foreigner is living ¹³  with you – or whoever is among you ¹⁴  in future generations ¹⁵  – 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. ¹⁶ 

Numbers 5:30

5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.

Numbers 9:10

9:10 “Tell the Israelites, ‘If any ¹⁷  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ¹⁸  observe the Passover to the Lord.

Numbers 9:14

9:14 If a resident foreigner lives ¹⁹  among you and wants to keep ²⁰  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ²¹  the same ²²  statute for the resident foreigner ²³  and for the one who was born in the land.’”

¹ tn “all these” is supplied as the object.

² tn Heb “make.”

³ 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.

⁴ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

⁵ 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.

⁶ 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.

⁷ 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.

⁸ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

⁵ tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.

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.

⁹ 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.”

¹⁰ tn Heb “in your midst.”

¹¹ tn The Hebrew text just has “to your generations,” but it means in the future.

¹² tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

¹¹ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

¹² 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.

¹³ 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.

¹⁴ 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.

¹⁵ 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.

¹⁶ tn Or “you must have one statute.”

¹⁷ 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….”