Numbers 3:3

3:3 These are the names of the sons of Aaron, the anointed ¹  priests, whom he consecrated ²  to minister as priests. ³ 

Numbers 10:30

10:30 But Hobab ⁴  said to him, “I will not go, but I will go instead to my own land and to my kindred.”

Numbers 15:27

15:27 “‘If any person ⁵  sins unintentionally, then he must bring a yearling female goat for a purification offering.

Numbers 19:8

19:8 The one who burns it ⁶  must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.

Numbers 23:12

23:12 Balaam replied, ⁷  “Must I not be careful ⁸  to speak what the Lord has put in my mouth?” ⁹ 

[3:3]  ¹ tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”

[3:3]  ² tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.

[3:3]  ³ tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.

[10:30]  ⁴ tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.

[15:27]  ⁷ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

[19:8]  ¹⁰ sn Here the text makes clear that he had at least one assistant.

[23:12]  ¹³ tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.

[23:12]  ¹⁴ tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the Lord has put in my mouth. The infinitive construct “to speak” is therefore serving as the direct object of שָׁמַר.

[23:12]  ¹⁵ tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.