Numbers 13:21

The Spies’ Activities

13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, ¹  at the entrance of Hamath. ² 

Numbers 13:2

13:2 “Send out men to investigate ³  the land of Canaan, which I am giving ⁴  to the Israelites. You are to send one man from each ancestral tribe, ⁵  each one a leader among them.”

Numbers 8:9

8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites.

Numbers 8:2

8:2 “Speak to Aaron and tell him, ‘When you set up ⁶  the lamps, the seven lamps are to give light ⁷  in front of the lampstand.’”

Numbers 17:1

The Budding of Aaron’s Staff

17:1 ⁸ The Lord spoke to Moses:

Numbers 18:1

Responsibilities of the Priests

18:1 ⁹ The Lord said to Aaron, “You and your sons and your tribe ¹⁰  with you must bear the iniquity of the sanctuary, ¹¹  and you and your sons with you must bear the iniquity of your priesthood.

Numbers 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ¹²  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Isaiah 10:9

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ¹³ 

Isaiah 11:11

11:11 At that time ¹⁴  the sovereign master ¹⁵  will again lift his hand ¹⁶  to reclaim ¹⁷  the remnant of his people ¹⁸  from Assyria, Egypt, Pathros, ¹⁹  Cush, ²⁰  Elam, Shinar, ²¹  Hamath, and the seacoasts. ²² 

[13:21]  ¹ sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.

[13:21]  ² tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”

[13:2]  ³ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

[13:2]  ⁴ tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

[13:2]  ⁵ tn Heb “one man one man of the tribe of his fathers.”

[8:2]  ⁶ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ⁷ tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[17:1]  ⁸ sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.

[18:1]  ⁹ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

[18:1]  ¹⁰ tn Heb “your father’s house.”

[18:1]  ¹¹ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

[19:13]  ¹² sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[10:9]  ¹³ sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.

[11:11]  ¹⁴ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁶ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ¹⁷ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁸ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁹ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²⁰ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²¹ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²² tn Or perhaps, “the islands of the sea.”