14:26 The Lord spoke to Moses and Aaron: 14:27 “How long must I bear 6 with this evil congregation 7 that murmurs against me? I have heard the complaints of the Israelites that they murmured against me. 14:28 Say to them, ‘As I live, 8 says 9 the Lord, I will surely do to you just what you have spoken in my hearing. 10 14:29 Your dead bodies 11 will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where 12 I swore 13 to settle 14 you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.
1:34 When the Lord heard you, he became angry and made this vow: 16 1:35 “Not a single person 17 of this evil generation will see the good land that I promised to give to your ancestors!
95:11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’” 18
106:26 So he made a solemn vow 19
that he would make them die 20 in the desert,
3:11 “As I swore in my anger, ‘They will never enter my rest!’” 21
1 tn Heb “I lifted up my hand.”
2 sn Though the Pentateuch does not seem to know of this episode, Ps 106:26-27 may speak of God’s oath to exile the people before they had entered Canaan.
3 tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The
5 tn Heb “seed.”
7 sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.
9 tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.
10 sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.
11 sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the
12 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
13 tn Heb “in my ears.”
13 tn Or “your corpses” (also in vv. 32, 33).
15 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
16 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
17 tn Heb “to cause you to dwell; to cause you to settle.”
17 tn “who had been” is added to clarify the text.
19 tn Heb “and swore,” i.e., made an oath or vow.
21 tn Heb “Not a man among these men.”
23 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
25 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
26 tn Heb “to cause them to fall.”
27 tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.
29 sn A quotation from Ps 95:11.
30 tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.