Numbers 10:33

10:33 So they traveled from the mountain of the Lord three days’ journey; ¹  and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them.

Numbers 14:44

14:44 But they dared ²  to go up to the crest of the hill, although ³  neither the ark of the covenant of the Lord nor Moses departed from the camp.

Numbers 25:13

25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ⁴  and has made atonement ⁵  for the Israelites.’”

[10:33]  ¹ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

[14:44]  ² tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”

[14:44]  ³ tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”

[25:13]  ³ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ⁴ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.