Numbers 10:11

The Journey From Sinai to Kadesh

10:11 ¹ On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. ² 

Numbers 13:21

The Spies’ Activities

13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, ³  at the entrance of Hamath. ⁴ 

Numbers 14:42

14:42 Do not go up, for the Lord is not among you, and you will be ⁵  defeated before your enemies.

Numbers 16:12

16:12 Then Moses summoned ⁶  Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. ⁷ 

Numbers 16:24

16:24 “Tell the community: ‘Get away ⁸  from around the homes of Korah, Dathan, and Abiram.’”

Numbers 20:25

20:25 Take Aaron and Eleazar his son, and bring them up on Mount Hor.

Numbers 20:27

20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight ⁹  of the whole community.

Numbers 21:17

21:17 Then Israel sang ¹⁰  this song:

“Spring up, O well, sing to it!

Numbers 23:2

23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each ¹¹  altar a bull and a ram.

Numbers 23:30

23:30 So Balak did as Balaam had said, and offered a bull and a ram on each altar.

[10:11]  ¹ sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.

[10:11]  ² tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

[13:21]  ³ 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]  ⁴ tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”

[14:42]  ⁵ tn This verb could also be subordinated to the preceding: “that you be not smitten.”

[16:12]  ⁷ 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]  ⁸ 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).

[16:24]  ⁹ 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.

[20:27]  ¹¹ tn Heb “eyes.”

[21:17]  ¹³ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

[23:2]  ¹⁵ tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.