Numbers 3:13

3:13 because all the firstborn are mine. When I destroyed ¹  all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” ² 

Numbers 7:1

The Leader’s Offerings

7:1 ³ When Moses had completed setting up the tabernacle, ⁴  he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.

Numbers 7:84

Summary

7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans.

Numbers 25:18

25:18 because they bring trouble to you by their treachery with which they have deceived ⁵  you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, ⁶  their sister, who was killed on the day of the plague that happened as a result of Peor.”

Numbers 30:5

30:5 But if her father overrules her when he hears ⁷  about it, then none ⁸  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ⁹  her from it, because her father overruled her.

Numbers 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ¹⁰  the vow she has taken, ¹¹  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Numbers 30:12

30:12 But if her husband clearly nullifies ¹²  them when he hears them, then whatever she says ¹³  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Numbers 30:14

30:14 But if her husband remains completely silent ¹⁴  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Numbers 31:19

Purification After Battle

31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day.

[3:13]  ¹ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

[3:13]  ² sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

[7:1]  ³ sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).

[7:1]  ⁴ tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.

[25:18]  ⁵ tn This is the same word as that translated “treachery.”

[25:18]  ⁶ sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.

[30:5]  ⁷ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ⁸ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ⁹ tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[30:8]  ⁹ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ¹⁰ tn Heb “which [she is] under it.”

[30:12]  ¹¹ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ¹² tn Heb whatever proceeds from her lips.”

[30:14]  ¹³ tn The sentence uses the infinitive absolute to strengthen the idea.