Numbers 16:46-49

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 ¹  as Moses commanded ²  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.

Numbers 25:9

25:9 Those that died in the plague were 24,000.

Numbers 25:1

Israel’s Sin with the Moabite Women

25:1 ³ When ⁴  Israel lived in Shittim, the people began to commit sexual immorality ⁵  with the daughters of Moab.

Numbers 6:19

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ⁶ 

Numbers 6:1

The Nazirite Vow

6:1 ⁷ Then the Lord spoke to Moses:

Numbers 21:14

21:14 This is why it is said in the Book of the Wars of the Lord,

“Waheb in Suphah ⁸  and the wadis,

the Arnon

Numbers 27:4

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession ⁹  among the relatives ¹⁰  of our father.”

Matthew 24:7

24:7 For nation will rise up in arms ¹¹  against nation, and kingdom against kingdom. And there will be famines ¹²  and earthquakes ¹³  in various places.

Revelation 6:8

6:8 So ¹⁴  I looked ¹⁵  and here came ¹⁶  a pale green ¹⁷  horse! The ¹⁸  name of the one who rode it ¹⁹  was Death, and Hades followed right behind. ²⁰  They ²¹  were given authority over a fourth of the earth, to kill its population with the sword, ²²  famine, and disease, ²³  and by the wild animals of the earth.

[16:47]  ¹ tn Heb “took.”

[16:47]  ² tn Or “had spoken” (NASB); NRSV “had ordered.”

[25:1]  ³ 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]  ⁴ 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]  ⁵ 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.

[6:19]  ⁶ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.

[6:1]  ⁷ sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.

[21:14]  ⁸ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

[27:4]  ⁹ tn That is, the possession of land, or property, among the other families of their tribe.

[27:4]  ¹⁰ tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

[24:7]  ¹¹ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ¹² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ¹³ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[6:8]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ¹⁵ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ¹⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ¹⁷ tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…ἵππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

[6:8]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁹ tn Grk “the one sitting on it.”

[6:8]  ²⁰ tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

[6:8]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:8]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ²³ tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).