Numbers 2:34
Context2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way 1 they camped under their standards, and that is the way they traveled, each with his clan and family.
Numbers 5:19
Context5:19 Then the priest will put the woman under oath and say to the her, “If no other 2 man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. 3
Numbers 5:30
Context5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her.
Numbers 11:16
Context11:16 4 The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials 5 over them, and bring them to the tent of meeting; let them take their position there with you.
Numbers 11:25
Context11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 6 and put it on the seventy elders. When the Spirit rested on them, 7 they prophesied, 8 but did not do so again. 9
Numbers 16:40
Context16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of 10 Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority 11 of Moses.
Numbers 17:2
Context17:2 “Speak to the Israelites, and receive from them a staff from each tribe, 12 one from every tribal leader, 13 twelve staffs; you must write each man’s name on his staff.
Numbers 19:9
Context19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept 14 for the community of the Israelites for use in the water of purification 15 – it is a purification for sin. 16
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 25:6
Context25:6 Just then 17 one of the Israelites came and brought to his brothers 18 a Midianite woman in the plain view of Moses and of 19 the whole community of the Israelites, while they 20 were weeping at the entrance of the tent of meeting.
Numbers 26:65
Context26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.
Numbers 30:2
Context30:2 If a man 21 makes a vow 22 to the Lord or takes an oath 23 of binding obligation on himself, 24 he must not break his word, but must do whatever he has promised. 25
Numbers 31:50
Context31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves 26 before the Lord.” 27
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.
Numbers 36:8
Context36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite 28 may retain the inheritance of his fathers.


[2:34] 1 tn The Hebrew word is כֵּן (ken, “thus, so”).
[5:19] 2 tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.
[5:19] 3 sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.
[11:16] 3 sn The
[11:16] 4 tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.
[11:25] 4 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 5 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.
[11:25] 6 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.
[11:25] 7 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.
[16:40] 5 tn Heb “from the seed of.”
[17:2] 6 tn Heb “receive from them a rod, a rod from the house of a father.”
[17:2] 7 tn Heb “from every leader of them according to their fathers’ house.”
[19:9] 8 tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).
[19:9] 9 sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.
[25:6] 8 tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
[25:6] 9 tn Or “to his family”; or “to his clan.”
[25:6] 10 tn Heb “before the eyes of Moses and before the eyes of.”
[25:6] 11 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.
[30:2] 9 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”
[30:2] 10 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
[30:2] 11 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the
[30:2] 12 tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.
[30:2] 13 tn Heb “according to all that goes out of his mouth.”
[31:50] 10 tn Heb “our souls.”
[31:50] 11 sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.
[36:8] 11 tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”