Numbers 5:8

5:8 But if the individual has no close relative ¹  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²  for the priest, in addition to the ram of atonement by which atonement is made for him.

Numbers 5:12

5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him,

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 12:6

12:6 The Lord ³  said, “Hear now my words: If there is a prophet among you, ⁴  I the Lord ⁵  will make myself known to him in a vision; I will speak with him in a dream.

Numbers 12:8

12:8 With him I will speak face to face, ⁶  openly, ⁷  and not in riddles; and he will see the form ⁸  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Numbers 17:5

17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”

Numbers 19:12

19:12 He must purify himself ⁹  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.

Numbers 22:11

22:11 “Look, a nation has come out ¹⁰  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ¹¹  and drive them out.” ¹² 

Numbers 23:21

23:21 He ¹³  has not looked on iniquity in Jacob, ¹⁴ 

nor has he seen trouble ¹⁵  in Israel.

The Lord their God is with them;

his acclamation ¹⁶  as king is among them.

Numbers 27:18

27:18 The Lord replied ¹⁷  to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, ¹⁸  and lay your hand on him; ¹⁹ 

Numbers 35:18

35:18 Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death.

Numbers 35:21

35:21 or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him.

[5:8]  ¹ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

[5:8]  ² tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

[12:6]  ³ tn Heb “he.”

[12:6]  ⁴ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁵ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[12:8]  ⁵ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

[12:8]  ⁶ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

[12:8]  ⁷ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

[19:12]  ⁷ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[22:11]  ⁹ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ¹⁰ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ¹¹ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[23:21]  ¹¹ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ¹² sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ¹³ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ¹⁴ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[27:18]  ¹³ tn Or “said.”

[27:18]  ¹⁴ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

[27:18]  ¹⁵ sn This symbolic act would indicate the transfer of leadership to Joshua.