Discovery BoxNumbers 2:17 
Context2:17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place 1 under his standard.
Numbers 5:14
Context5:14 and if jealous feelings 2 come over him and he becomes suspicious 3 of his wife, when she is defiled; 4 or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled –
Numbers 6:11-12
Context6:11 Then the priest will offer one for a purification offering 5 and the other 6 as a burnt offering, 7 and make atonement 8 for him, because of his transgression 9 in regard to the corpse. So he must reconsecrate 10 his head on that day. 6:12 He must rededicate 11 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 12 but the former days will not be counted 13 because his separation 14 was defiled.
Numbers 6:17-18
Context6:17 Then he must offer the ram as a peace offering 15 to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.
6:18 “‘Then the Nazirite must shave his consecrated head 16 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 17 where the peace offering is burning. 18
Numbers 21:23
Context21:23 But Sihon did not permit Israel to pass through his border; he 19 gathered all his forces 20 together and went out against Israel into the wilderness. When 21 he came to Jahaz, he fought against Israel.
Numbers 21:26
Context21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, 22 as far as the Arnon.
Numbers 22:22
Context22:22 Then God’s anger was kindled 23 because he went, and the angel of the Lord stood in the road to oppose 24 him. Now he was riding on his donkey and his two servants were with him.
Numbers 25:13
Context25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 25 and has made atonement 26 for the Israelites.’”
Numbers 30:16
Context30:16 These are the statutes that the Lord commanded Moses, relating to 27 a man and his wife, and a father and his young daughter who is still living in her father’s house.
Numbers 35:23
Context35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,
Numbers 35:28
Context35:28 because the slayer 28 should have stayed in his town of refuge until the death of the high priest. But after the death of the high priest, the slayer may return to the land of his possessions.
1 tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.
2 tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.
3 tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.
4 tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.
5 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.
6 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
7 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.
8 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.
9 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.
10 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
11 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.
12 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
13 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
14 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.
15 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.
16 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).
17 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).
18 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.
19 tn Heb “Sihon.”
20 tn Heb “people.”
21 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
22 sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.
23 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
24 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
25 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
26 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
27 tn Heb “between.”
28 tn Heb “he.”
