Discovery BoxNumbers 5:21 
Context5:21 Then the priest will put the woman under the oath of the curse 1 and will say 2 to the her, “The Lord make you an attested curse 3 among your people, 4 if the Lord makes 5 your thigh fall away 6 and your abdomen swell; 7
Numbers 5:27
Context5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people.
Numbers 9:14
Context9:14 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 11:26
Context11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, 13 but had not gone to the tabernacle.) So they prophesied in the camp.
Numbers 14:14
Context14:14 then they will tell it to the inhabitants 14 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 15 that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.
Numbers 15:14
Context15:14 If a resident foreigner is living 16 with you – or whoever is among you 17 in future generations 18 – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 19
Numbers 16:3
Context16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 20 seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”
Numbers 18:24
Context18:24 But I have given 21 to the Levites for an inheritance the tithes of the Israelites that are offered 22 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
Numbers 19:20
Context19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.
Numbers 33:54
Context33:54 You must divide the land by lot for an inheritance among your families. To a larger group you must give a larger inheritance, and to a smaller group you must give a smaller inheritance. Everyone’s inheritance must be in the place where his lot falls. You must inherit according to your ancestral 23 tribes.
1 sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.
2 tn Heb “the priest will say.”
3 tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the
4 sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).
5 tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the
6 tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”
7 sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”
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 The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.
14 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
15 tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.
16 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”
17 tn Heb “in your midst.”
18 tn The Hebrew text just has “to your generations,” but it means in the future.
19 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
20 tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.
21 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
22 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
23 tn Heb “of your fathers.”
