Discovery BoxNumbers 4:16 
Context4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has 1 the appointed responsibility over all the tabernacle with 2 all that is in it, over the sanctuary and over all its furnishings.” 3
Numbers 9:13-14
Context9:13 But 4 the man who is ceremonially clean, and was not on a journey, and fails 5 to keep the Passover, that person must be cut off from his people. 6 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 7 9:14 If a resident foreigner lives 8 among you and wants to keep 9 the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have 10 the same 11 statute for the resident foreigner 12 and for the one who was born in the land.’”
Numbers 13:32
Context13:32 Then they presented the Israelites with a discouraging 13 report of the land they had investigated, saying, “The land that we passed through 14 to investigate is a land that devours 15 its inhabitants. 16 All the people we saw there 17 are of great stature.
Numbers 16:30
Context16:30 But if the Lord does something entirely new, 18 and the earth opens its mouth and swallows them up 19 along with all that they have, and they 20 go down alive to the grave, 21 then you will know that these men have despised the Lord!”
Numbers 19:18
Context19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave.
Numbers 20:8
Context20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak 22 to the rock before their eyes. It will pour forth 23 its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”
Numbers 28:24
Context28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering.
Numbers 32:33
Context32:33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them. 24
Numbers 35:8
Context35:8 The towns you will give must be from the possession of the Israelites. From the larger tribes you must give more; and from the smaller tribes fewer. Each must contribute some of its own towns to the Levites in proportion to the inheritance allocated to each.
1 tn This is supplied to the line to clarify “appointed.”
2 tn Heb “and.”
3 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
4 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
5 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
6 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
7 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.
8 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
9 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
10 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
11 tn Or “you must have one statute.”
12 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
13 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
14 tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.
15 tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.
16 sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.
17 tn Heb “in its midst.”
18 tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.
19 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
20 tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.
21 tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.
22 tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.
23 tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”
24 tn Heb “the land with its cities in the borders of the cities of the land all around.”
