Discovery BoxNumbers 14:1-45
Context14:1 1 Then all the community raised a loud cry, 2 and the people wept 3 that night. 14:2 And all the Israelites murmured 4 against Moses and Aaron, and the whole congregation said to them, “If only we had died 5 in the land of Egypt, or if only we had perished 6 in this wilderness! 14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” 14:4 So they said to one another, 7 “Let’s appoint 8 a leader 9 and return 10 to Egypt.”
14:5 Then Moses and Aaron fell down with their faces to the ground 11 before the whole assembled community 12 of the Israelites. 14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly 13 good land. 14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. 14 14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. 15 Their protection 16 has turned aside from them, but the Lord is with us. Do not fear them!”
14:10 However, the whole community threatened to stone them. 17 But 18 the glory 19 of the Lord appeared to all the Israelites at the tent 20 of meeting.
14:11 The Lord said to Moses, “How long will this people despise 21 me, and how long will they not believe 22 in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, 23 and I will disinherit them; I will make you into a nation that is greater and mightier than they!”
14:13 Moses said to the Lord, “When the Egyptians hear 24 it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants 25 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 26 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. 14:15 If you kill 27 this entire people at once, 28 then the nations that have heard of your fame will say, 14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’ 14:17 So now, let the power of my Lord 29 be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, 30 forgiving iniquity and transgression, 31 but by no means clearing 32 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 33 14:19 Please forgive 34 the iniquity of this people according to your great loyal love, 35 just as you have forgiven this people from Egypt even until now.”
14:20 Then the Lord said, “I have forgiven them as you asked. 36 14:21 But truly, as I live, 37 all the earth will be filled with the glory of the Lord. 14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted 38 me now these ten times, 39 and have not obeyed me, 40 14:23 they will by no means 41 see the land that I swore to their fathers, nor will any of them who despised me see it. 14:24 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 42 will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) 43 Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”
14:26 The Lord spoke to Moses and Aaron: 14:27 “How long must I bear 44 with this evil congregation 45 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, 46 says 47 the Lord, I will surely do to you just what you have spoken in my hearing. 48 14:29 Your dead bodies 49 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 50 I swore 51 to settle 52 you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun. 14:31 But I will bring in your little ones, whom you said would become victims of war, 53 and they will enjoy 54 the land that you have despised. 14:32 But as for you, your dead bodies will fall in this wilderness, 14:33 and your children will wander 55 in the wilderness forty years and suffer for your unfaithfulness, 56 until your dead bodies lie finished 57 in the wilderness. 14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for 58 your iniquities, forty years, and you will know what it means to thwart me. 59 14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”
14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing 60 an evil report about the land, 14:37 those men who produced the evil report about the land, died by the plague before the Lord. 14:38 But Joshua son of Nun and Caleb son of Jephunneh, who were among 61 the men who went to investigate the land, lived. 14:39 When Moses told 62 these things to all the Israelites, the people mourned 63 greatly.
14:40 And early 64 in the morning they went up to the crest of the hill country, 65 saying, “Here we are, and we will go up to the place that the Lord commanded, 66 for we have sinned.” 67 14:41 But Moses said, “Why 68 are you now transgressing the commandment 69 of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be 70 defeated before your enemies. 14:43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.”
14:44 But they dared 71 to go up to the crest of the hill, although 72 neither the ark of the covenant of the Lord nor Moses departed from the camp. 14:45 So the Amalekites and the Canaanites who lived in that hill country swooped 73 down and attacked them 74 as far as Hormah. 75
Numbers 16:1--17:13
Context16:1 76 Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, 77 took men 78 16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders 79 of the community, chosen from the assembly, 80 famous men. 81 16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 82 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?”
16:4 When Moses heard it he fell down with his face to the ground. 83 16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person 84 to approach him; the person he has chosen he will cause to approach him. 16:6 Do this, Korah, you and all your company: 85 Take censers, 16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!” 16:8 Moses said to Korah, “Listen now, you sons of Levi! 16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek 86 the priesthood also? 16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” 87 16:12 Then Moses summoned 88 Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. 89 16:13 Is it a small thing 90 that you have brought us up out of the land that flows with milk and honey, 91 to kill us in the wilderness? Now do you want to make yourself a prince 92 over us? 16:14 Moreover, 93 you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind 94 these men? We will not come up.”
16:15 Moses was very angry, and he said to the Lord, “Have no respect 95 for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”
16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow. 16:17 And each of you 96 take his censer, put 97 incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.” 16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron. 16:19 When 98 Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.
16:20 The Lord spoke to Moses and Aaron: 16:21 “Separate yourselves 99 from among this community, 100 that I may consume them in an instant.” 16:22 Then they threw themselves down with their faces to the ground 101 and said, “O God, the God of the spirits of all people, 102 will you be angry with the whole community when only one man sins?” 103
16:23 So the Lord spoke to Moses: 16:24 “Tell the community: ‘Get away 104 from around the homes of Korah, Dathan, and Abiram.’” 16:25 Then Moses got up 105 and went to Dathan and Abiram; and the elders of Israel went after him. 16:26 And he said to the community, “Move away from the tents of these wicked 106 men, and do not touch anything they have, lest you be destroyed because 107 of all their sins.” 108 16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves 109 in the entrances of their tents with their wives, their children, and their toddlers. 16:28 Then Moses said, “This is how 110 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 111 16:29 If these men die a natural death, 112 or if they share the fate 113 of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, 114 and the earth opens its mouth and swallows them up 115 along with all that they have, and they 116 go down alive to the grave, 117 then you will know that these men have despised the Lord!”
16:31 When he had finished 118 speaking 119 all these words, the ground that was under them split open, 16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites 120 who were around them fled at their cry, 121 for they said, “What if 122 the earth swallows us too?” 16:35 Then a fire 123 went out from the Lord and devoured the 250 men who offered incense.
16:36 (17:1) 124 The Lord spoke to Moses: 16:37 “Tell 125 Eleazar son of Aaron the priest to pick up 126 the censers out of the flame, for they are holy, and then scatter the coals of fire 127 at a distance. 16:38 As for the censers of these men who sinned at the cost of their lives, 128 they must be made 129 into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.” 16:39 So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar. 16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of 130 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 131 of Moses. 16:41 But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, “You have killed the Lord’s people!” 132 16:42 When the community assembled 133 against Moses and Aaron, they turned toward the tent of meeting – and 134 the cloud covered it, and the glory of the Lord appeared. 16:43 Then Moses and Aaron stood before the tent of meeting.
16:44 The Lord spoke to Moses: 16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. 135 16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!” 16:47 So Aaron did 136 as Moses commanded 137 and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people. 16:48 He stood between the dead and the living, and the plague was stopped. 16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah. 16:50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.
17:1 138 The Lord spoke to Moses: 17:2 “Speak to the Israelites, and receive from them a staff from each tribe, 139 one from every tribal leader, 140 twelve staffs; you must write each man’s name on his staff. 17:3 You must write Aaron’s name on the staff of Levi; for one staff is for the head of every tribe. 141 17:4 You must place them 142 in the tent of meeting before the ark of the covenant 143 where I meet with you. 17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”
17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, 144 according to their tribes 145 – twelve staffs; the staff of Aaron was among their staffs. 17:7 Then Moses placed the staffs before the Lord in the tent of the testimony. 146
17:8 On the next day Moses went into the tent of the testimony – and 147 the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! 148 17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, 149 and each man took his staff.
17:10 The Lord said to Moses, “Bring Aaron’s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end 150 before me, that they will not die.” 151 17:11 So Moses did as the Lord commanded him – this is what he did.
17:12 The Israelites said to Moses, “We are bound to die! 152 We perish, we all perish! 17:13 (17:28) 153 Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” 154
Numbers 21:1-6
Context21:1 155 When the Canaanite king of Arad 156 who lived in the Negev 157 heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.
21:2 So Israel made a vow 158 to the Lord and said, “If you will indeed deliver 159 this people into our 160 hand, then we will utterly destroy 161 their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, 162 and they utterly destroyed them and their cities. So the name of the place was called 163 Hormah.
21:4 Then they traveled from Mount Hor by the road to the Red Sea, 164 to go around the land of Edom, but the people 165 became impatient along the way. 21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we 166 detest this worthless 167 food.”
21:6 So the Lord sent poisonous 168 snakes 169 among the people, and they bit the people; many people of Israel died.
Numbers 25:1-18
Context25:1 170 When 171 Israel lived in Shittim, the people began to commit sexual immorality 172 with the daughters of Moab. 25:2 These women invited 173 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 174 25:3 When Israel joined themselves to Baal-peor, 175 the anger of the Lord flared up against Israel.
25:4 The Lord said to Moses, “Arrest all the leaders 176 of the people, and hang them up 177 before the Lord in broad daylight, 178 so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men 179 who were joined to Baal-peor.”
25:6 Just then 180 one of the Israelites came and brought to his brothers 181 a Midianite woman in the plain view of Moses and of 182 the whole community of the Israelites, while they 183 were weeping at the entrance of the tent of meeting. 25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, 184 he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent 185 and thrust through the Israelite man and into the woman’s abdomen. 186 So the plague was stopped from the Israelites. 187 25:9 Those that died in the plague were 24,000.
25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 188 for my sake among them, so that I did not consume the Israelites in my zeal. 189 25:12 Therefore, announce: 190 ‘I am going to give 191 to him my covenant of peace. 192 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 193 and has made atonement 194 for the Israelites.’”
25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan 195 of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader 196 over the people of a clan of Midian. 197
25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble 198 to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived 199 you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, 200 their sister, who was killed on the day of the plague that happened as a result of Peor.”
Ezekiel 20:13
Context20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out 201 my rage on them in the wilderness and destroy them. 202
[14:1] 1 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[14:1] 2 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
[14:1] 3 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
[14:2] 4 tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the
[14:2] 5 tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the
[14:4] 7 tn Heb “a man to his brother.”
[14:4] 8 tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like.
[14:4] 9 tn The word “head” (רֹאשׁ, ro’sh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 [1969]: 1-10).
[14:4] 10 tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause – in order that we may return.
[14:5] 11 sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign
[14:5] 12 tn Heb “before all the assembly of the congregation.”
[14:7] 13 tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”
[14:8] 14 tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).
[14:9] 15 sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
[14:9] 16 tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.
[14:10] 17 tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.
[14:10] 18 tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.
[14:10] 19 sn The glory of the
[14:10] 20 tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”
[14:11] 21 tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.
[14:11] 22 tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the
[14:12] 23 tc The Greek version has “death.”
[14:13] 24 tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”
[14:14] 25 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
[14:14] 26 tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.
[14:15] 27 tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.
[14:15] 28 tn Heb “as one man.”
[14:17] 29 tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.
[14:18] 30 tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.
[14:18] 32 tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.
[14:18] 33 sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.
[14:19] 34 tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.
[14:19] 35 tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.
[14:20] 36 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
[14:21] 37 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
[14:22] 38 tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the
[14:22] 39 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
[14:22] 40 tn Heb “listened to my voice.”
[14:23] 41 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
[14:25] 43 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.
[14:27] 44 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.
[14:27] 45 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.
[14:28] 46 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
[14:28] 47 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
[14:28] 48 tn Heb “in my ears.”
[14:29] 49 tn Or “your corpses” (also in vv. 32, 33).
[14:30] 50 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
[14:30] 51 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
[14:30] 52 tn Heb “to cause you to dwell; to cause you to settle.”
[14:33] 55 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
[14:33] 56 tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.
[14:33] 57 tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.
[14:34] 58 tn Heb “you shall bear.”
[14:34] 59 tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.
[14:36] 60 tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.
[14:38] 61 tn The Hebrew text uses the preposition “from,” “some of” – “from those men.” The relative pronoun is added to make a smoother reading.
[14:39] 62 tn The preterite here is subordinated to the next preterite to form a temporal clause.
[14:39] 63 tn The word אָבַל (’aval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.).
[14:40] 64 tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”
[14:40] 65 tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.
[14:40] 66 tn The verb is simply “said,” but it means the place that the
[14:40] 67 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the
[14:41] 68 tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”
[14:42] 70 tn This verb could also be subordinated to the preceding: “that you be not smitten.”
[14:44] 71 tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”
[14:44] 72 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
[14:45] 73 tn Heb “came down.”
[14:45] 74 tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”
[14:45] 75 tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.
[16:1] 76 sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.
[16:1] 77 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 78 tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”
[16:2] 79 tn Heb “princes” (so KJV, ASV).
[16:2] 80 tn These men must have been counselors or judges of some kind.
[16:2] 81 tn Heb “men of name,” or “men of renown.”
[16:3] 82 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.
[16:4] 83 tn Heb “fell on his face.”
[16:6] 85 tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.
[16:10] 86 tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”
[16:11] 87 sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the
[16:12] 88 tn Heb “Moses sent to summon.” The verb קָרָא (qara’) followed by the lamed (ל) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.
[16:12] 89 tn The imperfect tense נַעֲלֶה (na’aleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).
[16:13] 90 tn The question is rhetorical. It was not a small thing to them – it was a big thing.
[16:13] 91 tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.
[16:13] 92 tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).
[16:14] 93 tn Here אַף (’af) has the sense of “in addition.” It is not a common use.
[16:14] 94 tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.
[16:15] 95 tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.
[16:17] 96 tn Heb “and take, a man, his censer.”
[16:17] 97 tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.
[16:19] 98 tn This clause is clearly foundational for the clause that follows, the appearance of the
[16:21] 99 tn The verb is הִבָּדְלוּ (hibbadÿlu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the
[16:21] 100 sn The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their “community” consisting in their common plot.
[16:22] 101 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
[16:22] 102 tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).
[16:22] 103 tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).
[16:24] 104 tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative – “go up yourselves”) from their tents, meaning, move away from them.
[16:26] 106 tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the
[16:26] 107 tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”
[16:26] 108 sn The impression is that the people did not hear what the
[16:27] 109 tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.
[16:28] 111 tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.
[16:29] 112 tn Heb “if like the death of every man they die.”
[16:29] 113 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
[16:30] 114 tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.
[16:30] 115 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
[16:30] 116 tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.
[16:30] 117 tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.
[16:31] 118 tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”
[16:31] 119 tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.
[16:34] 120 tn Heb “all Israel.”
[16:35] 123 tn For a discussion of the fire of the
[16:36] 124 sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.
[16:37] 126 tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.
[16:37] 127 tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.
[16:38] 128 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
[16:38] 129 tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).
[16:40] 130 tn Heb “from the seed of.”
[16:41] 132 sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The
[16:42] 133 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
[16:42] 134 tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!
[16:45] 135 tn Heb “they fell on their faces.”
[16:47] 137 tn Or “had spoken” (NASB); NRSV “had ordered.”
[17:1] 138 sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.
[17:2] 139 tn Heb “receive from them a rod, a rod from the house of a father.”
[17:2] 140 tn Heb “from every leader of them according to their fathers’ house.”
[17:3] 141 tn Heb “one rod for the head of their fathers’ house.”
[17:4] 142 tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.
[17:4] 143 tn The Hebrew text simply reads “the covenant” or “the testimony.”
[17:6] 144 tn Heb “a rod for one leader, a rod for one leader.”
[17:6] 145 tn Heb “the house of their fathers.”
[17:7] 146 tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, mo’ed) we now find the “the tent of the testimony” (הָעֵדֻת, ha’edut).
[17:8] 147 tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.
[17:8] 148 sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).
[17:9] 149 tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.
[17:10] 150 tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).
[17:10] 151 tn This is another final imperfect in a purpose clause.
[17:12] 152 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).
[17:13] 153 sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.
[17:13] 154 tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).
[21:1] 155 sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
[21:1] 156 sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
[21:1] 157 tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
[21:2] 158 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 159 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 161 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[21:3] 162 tc Smr, Greek, and Syriac add “into his hand.”
[21:3] 163 tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
[21:4] 164 tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.
[21:4] 165 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
[21:5] 166 tn Heb “our souls.”
[21:5] 167 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
[21:6] 169 tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
[25:1] 170 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
[25:1] 171 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
[25:1] 172 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
[25:2] 173 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
[25:2] 174 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
[25:3] 175 tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.
[25:4] 176 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
[25:4] 177 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
[25:4] 178 tn Heb “in the sun.” This means in broad daylight.
[25:5] 179 tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
[25:6] 180 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] 181 tn Or “to his family”; or “to his clan.”
[25:6] 182 tn Heb “before the eyes of Moses and before the eyes of.”
[25:6] 183 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.
[25:7] 184 tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.
[25:8] 185 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
[25:8] 186 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
[25:8] 187 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
[25:11] 188 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
[25:11] 189 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
[25:12] 191 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”
[25:12] 192 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
[25:13] 193 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 194 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:14] 195 tn Heb “a father’s house.” So also in v. 15.
[25:15] 197 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
[25:17] 198 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
[25:18] 199 tn This is the same word as that translated “treachery.”
[25:18] 200 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
