Discovery BoxNumbers 5:8
Context5:8 But if the individual has no close relative 1 to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord 2 for the priest, in addition to the ram of atonement by which atonement is made for him.
Numbers 11:15
Context11:15 But if you are going to deal 3 with me like this, then kill me immediately. 4 If I have found favor in your sight then do not let me see my trouble.” 5
Numbers 19:12
Context19:12 He must purify himself 6 with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.
Numbers 20:19
Context20:19 Then the Israelites said to him, “We will go along the highway, and if we 7 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 30:6
Context30:6 “And if she marries a husband while under a vow, 8 or she uttered 9 anything impulsively by which she has pledged herself,
Numbers 35:17
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.
Numbers 36:4
Context36:4 And when the Jubilee of the Israelites is to take place, 10 their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” 11
[5:8] 1 sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.
[5:8] 2 tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the
[11:15] 3 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.
[11:15] 4 tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.
[11:15] 5 tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.
[19:12] 5 tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.
[20:19] 7 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.”
[30:6] 9 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
[30:6] 10 tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”
[36:4] 11 tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.
