Numbers 6:26

6:26 The Lord lift up his countenance upon you ¹ 

and give you peace.”’

Numbers 7:89

7:89 Now when Moses went into ²  the tent of meeting to speak with the Lord, ³  he heard the voice speaking to him from above the atonement lid ⁴  that was on the ark of the testimony, from between the two cherubim. ⁵  Thus he spoke to him.

Numbers 10:10

10:10 “Also in the time when you rejoice, such as ⁶  on your appointed festivals or ⁷  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may ⁸  become ⁹  a memorial for you before your God: I am the Lord your God.”

Numbers 18:17

18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash ¹⁰  their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord.

Numbers 19:20

19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.

Numbers 33:12

33:12 They traveled from the wilderness of Zin and camped in Dophkah.

[6:26]  ¹ tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.

[7:89]  ² tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.

[7:89]  ³ tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.

[7:89]  ⁴ tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.

[7:89]  ⁵ tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.

[10:10]  ³ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

[10:10]  ⁴ tn The vav (ו) is taken here in its alternative use and translated “or.”

[10:10]  ⁵ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

[10:10]  ⁶ tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

[18:17]  ⁴ tn Or “throw, toss.”