Discovery BoxNumbers 1:51 
Context1:51 Whenever the tabernacle is to move, 1 the Levites must take it down, and whenever the tabernacle is to be reassembled, 2 the Levites must set it up. 3 Any unauthorized person 4 who approaches it must be killed.
Numbers 3:41
Context3:41 And take 5 the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.”
Numbers 3:45
Context3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord.
Numbers 4:5
Context4:5 When it is time for the camp to journey, 6 Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it.
Numbers 4:9
Context4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it.
Numbers 4:12
Context4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam.
Numbers 6:2
Context6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman 7 takes a special vow, 8 to take a vow 9 as a Nazirite, 10 to separate 11 himself to the Lord,
Numbers 6:18
Context6:18 “‘Then the Nazirite must shave his consecrated head 12 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 13 where the peace offering is burning. 14
Numbers 16:7
Context16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!”
Numbers 16:17
Context16:17 And each of you 15 take his censer, put 16 incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.”
Numbers 19:4
Context19:4 Eleazar the priest is to take 17 some of its blood with his finger, and sprinkle some of the blood seven times 18 directly in front of the tent of meeting.
Numbers 19:17
Context19:17 “‘For a ceremonially unclean person you must take 19 some of the ashes of the heifer 20 burnt for purification from sin and pour 21 fresh running 22 water over them in a vessel.
Numbers 21:7
Context21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 23 the snakes from us.” So Moses prayed for the people.
Numbers 36:4
Context36:4 And when the Jubilee of the Israelites is to take place, 24 their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” 25
1 tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”
2 tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.
3 tn Heb “raise it up.”
4 tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.
5 tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.
6 tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.
7 tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.
8 tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”
9 tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.
10 tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the
11 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the
12 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).
13 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
14 tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
15 tn Heb “and take, a man, his censer.”
16 tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.
17 tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.
18 sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.
19 tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.
20 tn The word “heifer” is not in the Hebrew text, but it is implied.
21 tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.
22 tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.
23 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
24 tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.
25 tn Heb “the tribe of our fathers.”
