Numbers 11:15

11:15 But if you are going to deal ¹  with me like this, then kill me immediately. ²  If I have found favor in your sight then do not let me see my trouble.” ³ 

Numbers 15:33

15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community.

Numbers 20:14

Rejection by the Edomites

20:14 ⁴ Moses ⁵  sent messengers from Kadesh to the king of Edom: ⁶  “Thus says your brother Israel: ‘You know all the hardships we have experienced, ⁷ 

Numbers 32:5

32:5 So they said, “If we have found favor in your sight, ⁸  let this land be given to your servants for our inheritance. Do not have us cross ⁹  the Jordan River.” ¹⁰ 

Numbers 35:27

35:27 and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,

[11:15]  ¹ 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]  ² 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]  ³ 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.

[20:14]  ⁴ sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

[20:14]  ⁵ tn Heb “And Moses sent.”

[20:14]  ⁶ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

[20:14]  ⁷ tn Heb “found.”

[32:5]  ⁷ tn Heb “eyes.”

[32:5]  ⁸ tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

[32:5]  ⁹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.