Discovery BoxNumbers 3:27 
Context3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. 1
Numbers 9:6
Context9:6 It happened that some men 2 who were ceremonially defiled 3 by the dead body of a man 4 could not keep 5 the Passover on that day, so they came before Moses and before Aaron on that day.
Numbers 13:22-23
Context13:22 When they went up through the Negev, they 6 came 7 to Hebron where Ahiman, Sheshai, and Talmai, 8 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 9 in Egypt.) 13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff 10 between two men, as well as some of the pomegranates and the figs.
Numbers 13:26
Context13:26 They came back 11 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 12 They reported 13 to the whole community and showed the fruit of the land.
Numbers 16:27
Context16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves 14 in the entrances of their tents with their wives, their children, and their toddlers.
Numbers 20:28
Context20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain.
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 15 the snakes from us.” So Moses prayed for the people.
Numbers 21:23
Context21:23 But Sihon did not permit Israel to pass through his border; he 16 gathered all his forces 17 together and went out against Israel into the wilderness. When 18 he came to Jahaz, he fought against Israel.
Numbers 22:7
Context22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported 19 to him the words of Balak.
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 22:32
Context22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing 20 is perverse before me. 21
Numbers 23:17
Context23:17 When Balaam 22 came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”
Numbers 32:11
Context32:11 ‘Because they have not followed me wholeheartedly, 23 not 24 one of the men twenty years old and upward 25 who came from Egypt will see the land that I swore to give 26 to Abraham, Isaac, and Jacob,
1 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).
2 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
3 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
4 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
5 tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
6 tc The MT has the singular, but the ancient versions and Smr have the plural.
7 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
8 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
9 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
10 tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.
11 tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.
12 sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.
13 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
14 tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.
15 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.
16 tn Heb “Sihon.”
17 tn Heb “people.”
18 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
19 tn Heb “spoke.”
20 tn Heb “your way.”
21 tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.
22 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
23 tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the
24 tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.
25 tc The LXX adds “those knowing bad and good.”
26 tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.
