Discovery BoxNumbers 4:49 
Context4:49 According to the word of the Lord they were numbered, 1 by the authority of Moses, each according to his service and according to what he was to carry. 2 Thus were they numbered by him, 3 as the Lord had commanded Moses.
Numbers 6:9
Context6:9 “‘If anyone dies very suddenly 4 beside him and he defiles 5 his consecrated head, 6 then he must shave his head on the day of his purification – on the seventh day he must shave it.
Numbers 6:11
Context6:11 Then the priest will offer one for a purification offering 7 and the other 8 as a burnt offering, 9 and make atonement 10 for him, because of his transgression 11 in regard to the corpse. So he must reconsecrate 12 his head on that day.
Numbers 9:7
Context9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?”
Numbers 11:20
Context11:20 but a whole month, 13 until it comes out your nostrils and makes you sick, 14 because you have despised 15 the Lord who is among you and have wept before him, saying, “Why 16 did we ever come out of Egypt?”’”
Numbers 11:29
Context11:29 Moses said to him, “Are you jealous for me? 17 I wish that 18 all the Lord’s people were prophets, that the Lord would put his Spirit on them!”
Numbers 12:8
Context12:8 With him I will speak face to face, 19 openly, 20 and not in riddles; and he will see the form 21 of the Lord. Why then were you not afraid to speak against my servant Moses?”
Numbers 14:24
Context14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants 22 will possess it.
Numbers 15:28
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.
Numbers 17:6
Context17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, 23 according to their tribes 24 – twelve staffs; the staff of Aaron was among their staffs.
Numbers 20:19
Context20:19 Then the Israelites said to him, “We will go along the highway, and if we 25 or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”
Numbers 21:24
Context21:24 But the Israelites 26 defeated him in battle 27 and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.
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 28 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 29 is perverse before me. 30
Numbers 22:36
Context22:36 When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory.
Numbers 23:13
Context23:13 Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”
Numbers 24:9
Context24:9 They crouch and lie down like a lion,
and as a lioness, 31 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
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 35:27
Context35:27 and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,
Numbers 35:30
Context35:30 “Whoever kills any person, the murderer must be put to death by the testimony 32 of witnesses; but one witness cannot 33 testify against any person to cause him to be put to death.
Numbers 35:32
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. 34
1 tn The verb is the simple perfect tense – “he numbered them.” There is no expressed subject; therefore, the verb can be rendered as a passive.
2 tn Or “his burden.”
3 tn The passive form simply reads “those numbered by him.” Because of the cryptic nature of the word, some suggest reading a preterite, “and they were numbered.” This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to “just as” (כַּאֲשֶׁר, ka’asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.
4 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.
5 tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.
6 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
7 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.
8 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
9 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.
10 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.
11 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.
12 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
13 tn Heb “a month of days.” So also in v. 21.
14 tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.
15 sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the
16 tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”
17 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?
18 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
19 tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the
20 tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
21 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
22 tn Heb “seed.”
23 tn Heb “a rod for one leader, a rod for one leader.”
24 tn Heb “the house of their fathers.”
25 tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”
26 tn The Hebrew text has “Israel,” but the verb is plural.
27 tn Heb “with the edge of the sword.”
28 tn Heb “spoke.”
29 tn Heb “your way.”
30 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.
31 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
32 tn Heb “ at the mouth of”; the metonymy stresses it is at their report.
33 tn The verb should be given the nuance of imperfect of potentiality.
34 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.
