Numbers 5:13

5:13 and a man has sexual relations ¹  with her ²  without her husband knowing it, ³  and it is hidden that she has defiled herself, since ⁴  there was no witness against her, nor was she caught –

Numbers 8:26

8:26 They may assist ⁵  their colleagues ⁶  in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish ⁷  the Levites regarding their duties.”

Numbers 15:14

15:14 If a resident foreigner is living ⁸  with you – or whoever is among you ⁹  in future generations ¹⁰  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ¹¹ 

Numbers 23:17

23:17 When Balaam ¹²  came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

Numbers 25:14

25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan ¹³  of the Simeonites.

Numbers 26:10

26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning.

Numbers 32:19

32:19 For we will not accept any inheritance on the other side of the Jordan River ¹⁴  and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

[5:13]  ¹ tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.

[5:13]  ² tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).

[5:13]  ³ tn Heb “and it is concealed from the eyes of her husband.”

[5:13]  ⁴ tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.

[8:26]  ⁵ tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.

[8:26]  ⁶ tn Heb “brothers,” but the meaning in this context is “fellow Levites.”

[8:26]  ⁷ tn Heb “you shall do, make.”

[15:14]  ⁹ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ¹⁰ tn Heb “in your midst.”

[15:14]  ¹¹ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ¹² tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[23:17]  ¹³ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[25:14]  ¹⁷ tn Heb “a father’s house.” So also in v. 15.

[32:19]  ²¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.