Numbers 1:51

1:51 Whenever the tabernacle is to move, ¹  the Levites must take it down, and whenever the tabernacle is to be reassembled, ²  the Levites must set it up. ³  Any unauthorized person ⁴  who approaches it must be killed.

Numbers 6:11

6:11 Then the priest will offer one for a purification offering ⁵  and the other ⁶  as a burnt offering, ⁷  and make atonement ⁸  for him, because of his transgression ⁹  in regard to the corpse. So he must reconsecrate ¹⁰  his head on that day.

Numbers 6:20

6:20 then the priest must wave them as a wave offering ¹¹  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. ¹²  After this the Nazirite may drink ¹³  wine.’

Numbers 9:21

9:21 And when ¹⁴  the cloud remained only ¹⁵  from evening until morning, when the cloud was taken up ¹⁶  the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled.

Numbers 17:10

The Memorial

17:10 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 ¹⁷  before me, that they will not die.” ¹⁸ 

Numbers 20:19

20:19 Then the Israelites said to him, “We will go along the highway, and if we ¹⁹  or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”

Numbers 35:32

35:32 And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest. ²⁰ 

[1:51]  ¹ tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”

[1:51]  ² tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.

[1:51]  ³ tn Heb “raise it up.”

[1:51]  ⁴ tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.

[6:11]  ⁵ 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.

[6:11]  ⁶ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ⁷ 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.

[6:11]  ⁸ 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.

[6:11]  ⁹ 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.

[6:11]  ¹⁰ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[6:20]  ⁹ sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

[6:20]  ¹⁰ sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

[6:20]  ¹¹ 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.

[9:21]  ¹³ tn The construction is the same in the preceding verse.

[9:21]  ¹⁴ tn “Only” is supplied to reflect the contrast between the two verses.

[9:21]  ¹⁵ tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”

[17:10]  ¹⁷ 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).

[17:10]  ¹⁸ tn This is another final imperfect in a purpose clause.

[20:19]  ²¹ tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”

[35:32]  ²⁵ tn Heb “the priest.” The Greek and the Syriac have “high priest.” The present translation, along with many English versions, uses “high priest” as a clarification.