Numbers 15:15

15:15 One statute must apply ¹  to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent ²  statute for your future generations. You and the resident foreigner will be alike ³  before the Lord.

Numbers 35:29

35:29 So these things must be a statutory ordinance ⁴  for you throughout your generations, in all the places where you live.

Numbers 10:8

10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations.

Numbers 9:14

9:14 If a resident foreigner lives ⁵  among you and wants to keep ⁶  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ⁷  the same ⁸  statute for the resident foreigner ⁹  and for the one who was born in the land.’”

Numbers 9:3

9:3 In the fourteenth day of this month, at twilight, ¹⁰  you are to observe it at its appointed time; you must keep ¹¹  it in accordance with all its statutes and all its customs.” ¹² 

Numbers 9:12

9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.

Numbers 19:10

19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.

Numbers 19:21

19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles ¹³  the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. ¹⁴ 

Numbers 31:21

31:21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses:

Numbers 18:23

18:23 But the Levites must perform the service ¹⁵  of the tent of meeting, and they must bear their iniquity. ¹⁶  It will be a perpetual ordinance throughout your generations that among the Israelites the Levites ¹⁷  have no inheritance. ¹⁸ 

Numbers 19:2

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ¹⁹  the Israelites to bring ²⁰  you a red ²¹  heifer ²²  without blemish, which has no defect ²³  and has never carried a yoke.

Numbers 27:11

27:11 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, ²⁴  as the Lord commanded Moses.’”

[15:15]  ¹ tn The word “apply” is supplied in the translation.

[15:15]  ² tn Or “a statute forever.”

[15:15]  ³ tn Heb “as you, as [so] the alien.”

[35:29]  ⁴ tn Heb “a statute of judgment” (so KJV).

[9:14]  ⁷ 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.

[9:14]  ⁸ 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.

[9:14]  ⁹ 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.

[9:14]  ¹⁰ tn Or “you must have one statute.”

[9:14]  ¹¹ 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….”

[9:3]  ¹⁰ tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).

[9:3]  ¹¹ tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.

[9:3]  ¹² tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.

[19:21]  ¹³ tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”

[19:21]  ¹⁴ sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.

[18:23]  ¹⁶ tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”

[18:23]  ¹⁷ sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.

[18:23]  ¹⁸ tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.

[18:23]  ¹⁹ tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.

[19:2]  ¹⁹ tn Heb “speak to.”

[19:2]  ²⁰ 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.

[19:2]  ²¹ 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.

[19:2]  ²² 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.

[19:2]  ²³ tn Heb “wherein there is no defect.”

[27:11]  ²² 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.