Numbers 14:25

14:25 (Now the Amalekites and the Canaanites were living in the valleys.) ¹  Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”

Numbers 14:34

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 ²  your iniquities, forty years, and you will know what it means to thwart me. ³ 

Numbers 20:1

The Israelites Complain Again

20:1 ⁴ Then the entire community of Israel ⁵  entered the wilderness of Zin in the first month, ⁶  and the people stayed in Kadesh. ⁷  Miriam died and was buried there. ⁸ 

Numbers 20:22

Aaron’s Death

20:22 So the entire company of Israelites ⁹  traveled from Kadesh and came to Mount Hor. ¹⁰ 

Jude 1:16-17

1:16 These people are grumblers and ¹¹  fault-finders who go ¹²  wherever their desires lead them, ¹³  and they give bombastic speeches, ¹⁴  enchanting folks ¹⁵  for their own gain. ¹⁶ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹⁷  foretold by the apostles of our Lord Jesus Christ. ¹⁸ 

[14:25]  ¹ 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.

[14:34]  ² tn Heb “you shall bear.”

[14:34]  ³ 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.

[20:1]  ⁴ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

[20:1]  ⁵ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

[20:1]  ⁶ sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

[20:1]  ⁷ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

[20:1]  ⁸ sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

[20:22]  ⁹ tn Again the passage uses apposition: “the Israelites, the whole community.”

[20:22]  ¹⁰ sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6).

[1:16]  ¹¹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ¹³ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁴ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ¹⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹⁶ tn Or “to their own advantage.”

[1:17]  ¹⁷ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁸ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.