Discovery BoxNumbers 1:53 
Context1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger 1 will not fall on the Israelite community. The Levites are responsible for the care 2 of the tabernacle of the testimony.”
Numbers 3:10
Context3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; 3 but the unauthorized person 4 who comes near must be put to death.”
Numbers 4:5
Context4:5 When it is time for the camp to journey, 5 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 4:25
Context4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting,
Numbers 5:30
Context5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.
Numbers 6:7
Context6:7 He must not defile himself even 6 for his father or his mother or his brother or his sister if they die, 7 because the separation 8 for 9 his God is on his head.
Numbers 6:11-12
Context6:11 Then the priest will offer one for a purification offering 10 and the other 11 as a burnt offering, 12 and make atonement 13 for him, because of his transgression 14 in regard to the corpse. So he must reconsecrate 15 his head on that day. 6:12 He must rededicate 16 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 17 but the former days will not be counted 18 because his separation 19 was defiled.
Numbers 7:5
Context7:5 “Receive these gifts 20 from them, that they may be 21 used in doing the work 22 of the tent of meeting; and you must give them to the Levites, to every man 23 as his service requires.” 24
Numbers 9:3
Context9:3 In the fourteenth day of this month, at twilight, 25 you are to observe it at its appointed time; you must keep 26 it in accordance with all its statutes and all its customs.” 27
Numbers 15:4
Context15:4 then the one who presents his offering to the Lord must bring 28 a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 29
Numbers 15:6
Context15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil,
Numbers 15:9
Context15:9 then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented 30 with the young bull,
Numbers 15:15
Context15:15 One statute must apply 31 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 32 statute for your future generations. You and the resident foreigner will be alike 33 before the Lord.
Numbers 15:28-29
Context15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
Numbers 17:2
Context17:2 “Speak to the Israelites, and receive from them a staff from each tribe, 34 one from every tribal leader, 35 twelve staffs; you must write each man’s name on his staff.
Numbers 18:4
Context18:4 They must join 36 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 37 may approach you.
Numbers 18:16
Context18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).
Numbers 18:28
Context18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest.
Numbers 18:32
Context18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 38
Numbers 19:7
Context19:7 Then the priest must wash 39 his clothes and bathe himself 40 in water, and afterward he may come 41 into the camp, but the priest will be ceremonially unclean until evening.
Numbers 19:10
Context19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.
Numbers 19:17
Context19:17 “‘For a ceremonially unclean person you must take 42 some of the ashes of the heifer 43 burnt for purification from sin and pour 44 fresh running 45 water over them in a vessel.
Numbers 19:21
Context19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles 46 the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 47
Numbers 20:10
Context20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 48 must we bring 49 water out of this rock for you?”
Numbers 22:20
Context22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.”
Numbers 22:38
Context22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able 50 to speak 51 just anything? I must speak 52 only the word that God puts in my mouth.”
Numbers 23:23
Context23:23 For there is no spell against 53 Jacob,
nor is there any divination against Israel.
At this time 54 it must be said 55 of Jacob
and of Israel, ‘Look at 56 what God has done!’
Numbers 24:13
Context24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 57 the commandment 58 of the Lord to do either good or evil of my own will, 59 but whatever the Lord tells me I must speak’?
Numbers 26:54
Context26:54 To a larger group you will give a larger inheritance, 60 and to a smaller group you will give a smaller inheritance. 61 To each one its inheritance must be given according to the number of people in it. 62
Numbers 28:3
Context28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual 63 burnt offering.
Numbers 28:9
Context28:9 “‘On the Sabbath day, you must offer 64 two unblemished lambs a year old, and two-tenths of an ephah 65 of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering.
Numbers 28:11
Context28:11 “‘On the first day of each month 66 you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old,
Numbers 28:20
Context28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram.
Numbers 28:26
Context28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.
Numbers 29:1
Context29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you.
Numbers 29:8
Context29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. 67
Numbers 29:13-14
Context29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish. 29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams,
Numbers 29:36
Context29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish,
Numbers 29:39
Context29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”
Numbers 31:28
Context31:28 “You must exact 68 a tribute for the Lord from the fighting men who went out to battle: one life out of five hundred, from the people, the cattle, and from the donkeys and the sheep.
Numbers 35:2
Context35:2 “Instruct the Israelites to give 69 the Levites towns to live in from the inheritance the Israelites 70 will possess. You must also give the Levites grazing land around the towns.
Numbers 35:17-18
Context35:17 If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer. The murderer must surely be put to death. 35:18 Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death.
Numbers 35:30
Context35:30 “Whoever kills any person, the murderer must be put to death by the testimony 71 of witnesses; but one witness cannot 72 testify against any person to cause him to be put to death.
Numbers 35:32-33
Context35:32 And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest. 73
35:33 “You must not pollute the land where you live, for blood defiles the land, and the land cannot be cleansed of the blood that is shed there, except by the blood of the person who shed it.
Numbers 36:6
Context36:6 This is what 74 the Lord has commanded for Zelophehad’s daughters: ‘Let them marry 75 whomever they think best, 76 only they must marry within the family of their father’s tribe.
1 tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.
tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the
2 tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.
3 tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
4 tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.
5 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.
6 tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.
7 tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.
sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.
8 tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.
9 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.
10 tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
11 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
12 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
13 tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.
14 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.
15 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
16 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
17 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
18 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
19 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
20 tn The object is not in the Hebrew text, but has been supplied.
21 tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.
22 tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).
23 tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”
24 tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”
25 tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).
26 tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
27 tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
28 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
29 sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.
30 tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).
31 tn The word “apply” is supplied in the translation.
32 tn Or “a statute forever.”
33 tn Heb “as you, as [so] the alien.”
34 tn Heb “receive from them a rod, a rod from the house of a father.”
35 tn Heb “from every leader of them according to their fathers’ house.”
36 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
37 tn The word is “stranger, alien,” but it can also mean Israelites here.
38 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
39 tn The sequence continues with the perfect tense and vav (ו) consecutive.
40 tn Heb “his flesh.”
41 tn This is the imperfect of permission.
42 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.
43 tn The word “heifer” is not in the Hebrew text, but it is implied.
44 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.
45 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.
46 tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”
47 sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.
48 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
49 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
50 tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”
51 tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.
52 tn The imperfect tense is here taken as an obligatory imperfect.
53 tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.
54 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
55 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”
56 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
57 tn Heb “I am not able to go beyond.”
58 tn Heb “mouth.”
59 tn Heb “from my heart.”
60 tn Heb “to many you will multiply his inheritance.”
61 tn Heb “to a few you will lessen his inheritance.”
62 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
63 sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.
64 tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.
65 sn That is, about 4 quarts.
66 tn Heb “of your months.”
67 tn Heb “they shall be to you without blemish.”
68 tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the
69 tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”
70 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
71 tn Heb “ at the mouth of”; the metonymy stresses it is at their report.
72 tn The verb should be given the nuance of imperfect of potentiality.
73 tn Heb “the priest.” The Greek and the Syriac have “high priest.” The present translation, along with many English versions, uses “high priest” as a clarification.
74 tn Heb “the word that.”
75 tn The idiom again is “let them be for wives for….”
76 tn Heb “to the one who is good in their eyes.”
