Discovery BoxNumbers 1:10 
Context1:10 from the sons of Joseph:
from Ephraim, Elishama son of Ammihud;
from Manasseh, Gamaliel son of Pedahzur;
Numbers 3:2-3
Context3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed 1 priests, whom he consecrated 2 to minister as priests. 3
Numbers 3:48
Context3:48 And give the money for the redemption of the excess number of them to Aaron and his sons.”
Numbers 4:29
Context4:29 “As for the sons of Merari, you are to number them by their families and by their clans.
Numbers 6:23
Context6:23 “Tell Aaron and his sons, ‘This is the way 4 you are to bless 5 the Israelites. Say 6 to them:
Numbers 16:12
Context16:12 Then Moses summoned 7 Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. 8
Numbers 21:35
Context21:35 So they defeated Og, 9 his sons, and all his people, until there were no survivors, 10 and they possessed his land.
Numbers 36:11
Context36:11 For the daughters of Zelophehad – Mahlah, Tirzah, Hoglah, Milcah, and Noah – were married to the sons of their uncles. 11
1 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”
2 tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.
3 tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.
4 tn Or “thus.”
5 tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.
6 tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.
7 tn Heb “Moses sent to summon.” The verb קָרָא (qara’) followed by the lamed (ל) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.
8 tn The imperfect tense נַעֲלֶה (na’aleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).
9 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
10 tn Heb “no remnant.”
11 tn They married in the family as they were instructed. But the meaning of דּוֹד (dod) is not necessarily restricted to “uncle.”
