Numbers 5:7

5:7 then he must confess ¹  his sin that he has committed and must make full reparation, ²  add one fifth to it, and give it to whomever he wronged. ³ 

Numbers 11:29

11:29 Moses said to him, “Are you jealous for me? ⁴  I wish that ⁵  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Numbers 13:27

13:27 They told Moses, ⁶  “We went to the land where you sent us. ⁷  It is indeed flowing with milk and honey, ⁸  and this is its fruit.

Numbers 15:28

15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven.

Numbers 21:35

21:35 So they defeated Og, ⁹  his sons, and all his people, until there were no survivors, ¹⁰  and they possessed his land.

Numbers 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ¹¹  to me.

Numbers 22:29

22:29 And Balaam said to the donkey, “You have made me look stupid; I wish ¹²  there were a sword in my hand, for I would kill you right now.”

Numbers 23:17

23:17 When Balaam ¹³  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 24:8

24:8 God brought them out of Egypt.

They have, as it were, the strength of a young bull;

they will devour hostile people ¹⁴ 

and will break their bones

and will pierce them through with arrows.

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, ¹⁵  and has made atonement ¹⁶  for the Israelites.’”

Numbers 26:33

26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Numbers 27:4

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession ¹⁷  among the relatives ¹⁸  of our father.”

Numbers 27:8

27:8 And you must tell the Israelites, ‘If a man dies ¹⁹  and has no son, then you must transfer his inheritance to his daughter;

Numbers 35:23

35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Numbers 35:27

35:27 and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,

[5:7]  ¹ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ² tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ³ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[11:29]  ⁴ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ⁵ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[13:27]  ⁷ tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

[13:27]  ⁸ tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

[13:27]  ⁹ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

[21:35]  ¹⁰ tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

[21:35]  ¹¹ tn Heb “no remnant.”

[22:16]  ¹³ tn The infinitive construct is the object of the preposition.

[22:29]  ¹⁶ tn The optative clause is introduced with the particle לוּ (lu).

[23:17]  ¹⁹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:8]  ²² tn Heb “they will devour nations,” their adversaries.

[25:13]  ²⁵ 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]  ²⁶ 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.

[27:4]  ²⁸ tn That is, the possession of land, or property, among the other families of their tribe.

[27:4]  ²⁹ tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

[27:8]  ³¹ tn Heb “a man, if he dies.”