Numbers 11:1
Context11:1 1 When the people complained, 2 it displeased 3 the Lord. When the Lord heard 4 it, his anger burned, 5 and so 6 the fire of the Lord 7 burned among them and consumed some of the outer parts of the camp.
Numbers 11:10
Context11:10 8 Moses heard the people weeping 9 throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 10
Numbers 11:15
Context11:15 But if you are going to deal 11 with me like this, then kill me immediately. 12 If I have found favor in your sight then do not let me see my trouble.” 13
Numbers 14:27
Context14:27 “How long must I bear 14 with this evil congregation 15 that murmurs against me? I have heard the complaints of the Israelites that they murmured against me.
Numbers 14:35
Context14:35 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!”’”
Numbers 20:5
Context20:5 Why 16 have you brought us up from Egypt only to bring us to 17 this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”
Numbers 32:13
Context32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before 18 the Lord was finished. 19
Numbers 35:23
Context35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,


[11:1] 1 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 2 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 3 tn Heb “it was evil in the ears of the
[11:1] 4 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 5 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 6 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 7 sn The “fire of the
[11:10] 8 sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the
[11:10] 9 tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.
[11:10] 10 tn Heb “it was evil in the eyes of Moses.”
[11:15] 15 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.
[11:15] 16 tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.
[11:15] 17 tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.
[14:27] 22 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] 23 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.
[20:5] 30 tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
[32:13] 36 tn Heb “in the eyes of.”
[32:13] 37 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”