Numbers 6:21

6:21 “This is the law ¹  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ²  Thus he must fulfill ³  his vow that he makes, according to the law of his separation.”

Numbers 7:88

7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. ⁴ 

Numbers 10:29

The Appeal to Hobab

10:29 ⁵ Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, ⁶  “We are journeying to the place about which the Lord said, ‘I will give it to you.’ Come with us and we will treat you well, ⁷  for the Lord has promised good things ⁸  for Israel.”

Numbers 11:8

11:8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil. ⁹ 

Numbers 15:25

15:25 And the priest is to make atonement ¹⁰  for the whole community of the Israelites, and they will be forgiven, ¹¹  because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense.

Numbers 16:3

16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, ¹²  seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”

Numbers 18:7

18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”

Numbers 18:9

18:9 Of all the most holy offerings reserved ¹³  from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons.

Numbers 20:17

20:17 Please let us pass through ¹⁴  your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King’s Highway; ¹⁵  we will not turn to the right or the left until we have passed through your region.’” ¹⁶ 

Numbers 22:5

22:5 And he sent messengers to Balaam ¹⁷  son of Beor at Pethor, which is by the Euphrates River ¹⁸  in the land of Amaw, ¹⁹  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ²⁰  of the earth, and they are settling next to me.

Numbers 28:14

28:14 For their drink offerings, include ²¹  half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month ²²  throughout the months of the year.

Numbers 33:54

33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral ²³  tribes.

[6:21]  ¹ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ² tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ³ tn Heb “according to the vow that he vows, so he must do.”

[7:88]  ⁴ sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.

[10:29]  ⁷ sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.

[10:29]  ⁸ sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.

[10:29]  ⁹ tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.

[10:29]  ¹⁰ tn The Hebrew text simply has “has spoken good” for Israel.

[11:8]  ¹⁰ tn Heb “And its taste was like the taste of fresh olive oil.”

[15:25]  ¹³ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

[15:25]  ¹⁴ tn Or “they will be forgiven.”

[16:3]  ¹⁶ tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

[18:9]  ¹⁹ tn Heb “from the fire.” It probably refers to those parts that were not burned.

[20:17]  ²² tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.

[20:17]  ²³ sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).

[20:17]  ²⁴ tn Heb “borders.”

[22:5]  ²⁵ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ²⁶ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ²⁷ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ²⁸ tn Heb “eye.” So also in v. 11.

[28:14]  ²⁸ tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.

[28:14]  ²⁹ tn Heb “a month in its month.”

[33:54]  ³¹ tn Heb “of your fathers.”