Numbers 14:22-37

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 ¹  me now these ten times, ²  and have not obeyed me, ³  14:23 they will by no means ⁴  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 ⁵  will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) ⁶  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 ⁷  with this evil congregation ⁸  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, ⁹  says ¹⁰  the Lord, I will surely do to you just what you have spoken in my hearing. ¹¹  14:29 Your dead bodies ¹²  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 ¹³  I swore ¹⁴  to settle ¹⁵  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, ¹⁶  and they will enjoy ¹⁷  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 ¹⁸  in the wilderness forty years and suffer for your unfaithfulness, ¹⁹  until your dead bodies lie finished ²⁰  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 ²¹  your iniquities, forty years, and you will know what it means to thwart me. ²²  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 ²³  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.

Numbers 26:64-65

26:64 But there was not a man among these who had been ²⁴  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai. 26:65 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.

Deuteronomy 2:15-16

2:15 Indeed, it was the very hand of the Lord that eliminated them from within ²⁵  the camp until they were all gone.

Instructions Concerning Ammon

2:16 So it was that after all the military men had been eliminated from the community, ²⁶ 

Psalms 106:26

106:26 So he made a solemn vow ²⁷ 

that he would make them die ²⁸  in the desert,

Hebrews 3:16--4:2

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ²⁹  3:17 And against whom was God ³⁰  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ³¹  3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 3:19 So ³²  we see that they could not enter because of unbelief.

God’s Promised Rest

4:1 Therefore we must be wary ³³  that, while the promise of entering his rest remains open, none of you may seem to have come short of it. 4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ³⁴  with those who heard it in faith. ³⁵ 

[14:22]  ¹ 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 Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ² tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ³ tn Heb “listened to my voice.”

[14:23]  ⁴ 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 Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[14:24]  ⁵ tn Heb “seed.”

[14:25]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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 Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ¹⁰ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ¹¹ tn Heb “in my ears.”

[14:29]  ¹² tn Or “your corpses” (also in vv. 32, 33).

[14:30]  ¹³ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ¹⁴ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ¹⁵ tn Heb “to cause you to dwell; to cause you to settle.”

[14:31]  ¹⁶ tn Or “plunder.”

[14:31]  ¹⁷ tn Heb “know.”

[14:33]  ¹⁸ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

[14:33]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “you shall bear.”

[14:34]  ²² 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]  ²³ 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.

[26:64]  ²⁴ tn “who had been” is added to clarify the text.

[2:15]  ²⁵ tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”

[2:16]  ²⁶ tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”

[106:26]  ²⁷ 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).

[106:26]  ²⁸ tn Heb “to cause them to fall.”

[3:16]  ²⁹ tn Grk “through Moses.”

[3:17]  ³⁰ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ³¹ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[3:19]  ³² tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.

[4:1]  ³³ tn Grk “let us fear.”

[4:2]  ³⁴ tn Or “they were not united.”

[4:2]  ³⁵ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.