Discovery BoxNumbers 1:4 
Context1:4 And to help you 1 there is to be a man from each 2 tribe, each man 3 the head 4 of his family. 5
Numbers 3:48
Context3:48 And give the money for the redemption of the excess number of them to Aaron and his sons.”
Numbers 5:9
Context5:9 Every offering 6 of all the Israelites’ holy things that they bring to the priest will be his.
Numbers 6:23
Context6:23 “Tell Aaron and his sons, ‘This is the way 7 you are to bless 8 the Israelites. Say 9 to them:
Numbers 7:12
Context7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 10
Numbers 11:28
Context11:28 Joshua son of Nun, the servant 11 of Moses, one of his choice young men, 12 said, 13 “My lord Moses, stop them!” 14
Numbers 20:13
Context20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained 15 among them.
Numbers 22:21
Context22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.
Numbers 23:18
Context23:18 Balaam 16 uttered 17 his oracle, and said,
“Rise up, 18 Balak, and hear;
Listen to me, son of Zippor:
Numbers 24:18
Context24:18 Edom will be a possession,
Seir, 19 his enemies, will also be a possession;
but Israel will act valiantly.
Numbers 27:23
Context27:23 He laid his hands on him and commissioned him, just as the Lord commanded, 20 by the authority 21 of Moses.
Numbers 32:42
Context32:42 Then Nobah went and captured Kenath and its villages and called it Nobah after his own name.
1 tn Heb “and with you.”
2 tn The construction uses the noun in a distributive sense: “a man, a man for a tribe,” meaning a man for each tribe.
3 tn The clause expresses a distributive function, “a man” means “each man.”
4 sn See J. R. Bartlett, “The Use of the Word ראשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
5 tn Heb “the house of his fathers.”
6 tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).
7 tn Or “thus.”
8 tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.
9 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.
10 sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
11 tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
12 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”
13 tn Heb “answered and said.”
14 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the
15 tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.
16 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
17 tn Heb “took up.”
18 tn The verb probably means “pay attention” in this verse.
19 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
20 tn Heb “spoke.”
21 tn Heb “hand.”
