Numbers 12:3

12:3 (Now the man Moses was very humble, ¹  more so than any man on the face of the earth.)

Numbers 16:43

16:43 Then Moses and Aaron stood before the tent of meeting.

Numbers 21:11

21:11 Then they traveled on from Oboth and camped at Iye Abarim, ²  in the wilderness that is before Moab, on the eastern side. ³ 

Numbers 21:20

21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness. ⁴ 

Numbers 23:28

23:28 So Balak took Balaam to the top of Peor, that looks toward the wilderness. ⁵ 

Numbers 8:2-3

8:2 “Speak to Aaron and tell him, ‘When you set up ⁶  the lamps, the seven lamps are to give light ⁷  in front of the lampstand.’”

8:3 And Aaron did so; he set up the lamps to face toward the front of the lampstand, as the Lord commanded Moses.

Numbers 19:4

19:4 Eleazar the priest is to take ⁸  some of its blood with his finger, and sprinkle some of the blood seven times ⁹  directly in front of the tent of meeting.

Numbers 19:16

19:16 And whoever touches the body of someone killed with a sword in the open fields, ¹⁰  or the body of someone who died of natural causes, ¹¹  or a human bone, or a grave, will be unclean seven days. ¹² 

Numbers 33:7

33:7 They traveled from Etham, and turned again to Pi-hahiroth, which is before Baal-Zephon; and they camped before Migdal.

Numbers 3:4

3:4 Nadab and Abihu died ¹³  before the Lord ¹⁴  when they offered ¹⁵  strange ¹⁶  fire ¹⁷  before the Lord in the wilderness of Sinai, and they had no children. ¹⁸  So Eleazar and Ithamar ministered as priests ¹⁹  in the presence of ²⁰  Aaron their father.

Numbers 11:31

Provision of Quail

11:31 Now a wind ²¹  went out ²²  from the Lord and brought quail ²³  from the sea, and let them fall ²⁴  near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet ²⁵  high on the surface of the ground.

Numbers 20:10

20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, ²⁶  must we bring ²⁷  water out of this rock for you?”

[12:3]  ¹ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[21:11]  ² sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.

[21:11]  ³ tn Heb “the rising of the sun.”

[21:20]  ³ tn Or perhaps as a place name, “Jeshimon.”

[23:28]  ⁴ tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).

[8:2]  ⁵ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ⁶ tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[19:4]  ⁶ tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.

[19:4]  ⁷ sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.

[19:16]  ⁷ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

[19:16]  ⁸ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

[19:16]  ⁹ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

[3:4]  ⁸ tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.

[3:4]  ⁹ tc This initial clause is omitted in one Hebrew ms, Smr, and the Vulgate.

[3:4]  ¹⁰ tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.

[3:4]  ¹¹ tn Or “prohibited.” See HALOT 279 s.v. זָר 3.

[3:4]  ¹² tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[3:4]  ¹³ sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the Lord before the people – they were to be examples that the sanctuary and its contents were distinct.

[3:4]  ¹⁴ tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”

[3:4]  ¹⁵ tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).

[11:31]  ⁹ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

[11:31]  ¹⁰ tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

[11:31]  ¹¹ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

[11:31]  ¹² tn Or “left them fluttering.”

[11:31]  ¹³ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

[20:10]  ¹⁰ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

[20:10]  ¹¹ tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”