Discovery BoxNumbers 16:1
Context16:1 1 Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, 2 took men 3
Numbers 10:1--11:35
Context10:1 4 The Lord spoke to Moses: 10:2 “Make 5 two trumpets of silver; you are to make 6 them from a single hammered piece. 7 You will use them 8 for assembling the community and for directing the traveling of the camps. 10:3 When 9 they blow 10 them both, all the community must come 11 to you to the entrance of the tent of meeting.
10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. 12 10:5 When you blow an alarm, 13 then the camps that are located 14 on the east side must begin to travel. 15 10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. 16 An alarm must be sounded 17 for their journeys. 10:7 But when you assemble the community, 18 you must blow, but you must not sound an alarm. 19 10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations. 10:9 If you go to war in your land against an adversary who opposes 20 you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved 21 from your enemies.
10:10 “Also in the time when you rejoice, such as 22 on your appointed festivals or 23 at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may 24 become 25 a memorial for you before your God: I am the Lord your God.”
10:11 26 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 27 10:12 So the Israelites set out 28 on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.
10:13 This was the first time they set out on their journey according to the commandment 29 of the Lord, by the authority 30 of Moses.
10:14 The standard 31 of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.
10:15 Over the company of the tribe of Issacharites was Nathanel son of Zuar, 10:16 and over the company of the tribe of the Zebulunites was Elion son of Helon. 10:17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.
10:18 The standard of the camp of Reuben set out according to their companies; over his company was Elizur son of Shedeur. 10:19 Over the company of the tribe of the Simeonites was Shelumiel son of Zurishaddai, 10:20 and over the company of the tribe of the Gadites was Eliasaph son of Deuel. 10:21 And the Kohathites set out, carrying the articles for the sanctuary; 32 the tabernacle was to be set up 33 before they arrived. 34 10:22 And the standard of the camp of the Ephraimites set out according to their companies; over his company was Elishama son of Ammihud. 10:23 Over the company of the tribe of the Manassehites was Gamaliel son of Pedahzur, 10:24 and over the company of the tribe of Benjaminites was Abidan son of Gideoni.
10:25 The standard of the camp of the Danites set out, which was the rear guard 35 of all the camps by their companies; over his company was Ahiezer son of Ammishaddai. 10:26 Over the company of the tribe of the Asherites was Pagiel son of Ocran, 10:27 and over the company of the tribe of the Naphtalites was Ahira son of Enan. 10:28 These were the traveling arrangements 36 of the Israelites according to their companies when they traveled. 37
10:29 38 Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, 39 “We are journeying to the place about which the Lord said, ‘I will give it to you.’ Come with us and we will treat you well, 40 for the Lord has promised good things 41 for Israel.” 10:30 But Hobab 42 said to him, “I will not go, but I will go instead to my own land and to my kindred.” 10:31 Moses 43 said, “Do not leave us, 44 because you know places for us to camp in the wilderness, and you could be our guide. 45 10:32 And if you come with us, it is certain 46 that whatever good things the Lord will favor us with, we will share with you as well.”
10:33 So they traveled from the mountain of the Lord three days’ journey; 47 and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them. 10:34 48 And the cloud of the Lord was over them by day, when they traveled 49 from the camp. 10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!” 10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” 50
11:1 51 When the people complained, 52 it displeased 53 the Lord. When the Lord heard 54 it, his anger burned, 55 and so 56 the fire of the Lord 57 burned among them and consumed some of the outer parts of the camp. 11:2 When the people cried to Moses, he 58 prayed to the Lord, and the fire died out. 59 11:3 So he called the name of that place Taberah 60 because there the fire of the Lord burned among them.
11:4 61 Now the mixed multitude 62 who were among them craved more desirable foods, 63 and so the Israelites wept again 64 and said, “If only we had meat to eat! 65 11:5 We remember 66 the fish we used to eat 67 freely 68 in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 11:6 But now we 69 are dried up, 70 and there is nothing at all before us 71 except this manna!” 11:7 (Now the manna was like coriander seed, and its color like the color of bdellium. 11:8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil. 72 11:9 And when the dew came down 73 on the camp in the night, the manna fell 74 with it.)
11:10 75 Moses heard the people weeping 76 throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 77 11:11 And Moses said to the Lord, “Why have you afflicted 78 your servant? Why have I not found favor in your sight, that 79 you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? 80 Did I give birth to 81 them, that you should say to me, ‘Carry them in your arms, as a foster father 82 bears a nursing child,’ to the land which you swore to their fathers? 11:13 From where shall I get 83 meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ 84 11:14 I am not able to bear this entire people alone, 85 because it 86 is too heavy for me! 11:15 But if you are going to deal 87 with me like this, then kill me immediately. 88 If I have found favor in your sight then do not let me see my trouble.” 89
11:16 90 The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials 91 over them, and bring them to the tent of meeting; let them take their position there with you. 11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it 92 all by yourself.
11:18 “And say to the people, ‘Sanctify yourselves 93 for tomorrow, and you will eat meat, for you have wept in the hearing 94 of the Lord, saying, “Who will give us meat to eat, 95 for life 96 was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 11:20 but a whole month, 97 until it comes out your nostrils and makes you sick, 98 because you have despised 99 the Lord who is among you and have wept before him, saying, “Why 100 did we ever come out of Egypt?”’”
11:21 Moses said, “The people around me 101 are 600,000 on foot; 102 but you say, ‘I will give them meat, 103 that they may eat 104 for a whole month.’ 11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? 105 Now you will see whether my word to you will come true 106 or not!”
11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle. 11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 107 and put it on the seventy elders. When the Spirit rested on them, 108 they prophesied, 109 but did not do so again. 110
11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, 111 but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a 112 young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant 113 of Moses, one of his choice young men, 114 said, 115 “My lord Moses, stop them!” 116 11:29 Moses said to him, “Are you jealous for me? 117 I wish that 118 all the Lord’s people were prophets, that the Lord would put his Spirit on them!” 11:30 Then Moses returned to the camp along with the elders of Israel.
11:31 Now a wind 119 went out 120 from the Lord and brought quail 121 from the sea, and let them fall 122 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 123 high on the surface of the ground. 11:32 And the people stayed up 124 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 125 and they spread them out 126 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 127 the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.
11:34 So the name of that place was called Kibroth Hattaavah, 128 because there they buried the people that craved different food. 129 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.
[16:1] 1 sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.
[16:1] 2 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 3 tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”
[10:1] 4 sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.
[10:2] 7 tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.
[10:2] 8 tn The imperfect tense is again instruction or legislation.
[10:2] 9 sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000
[10:2] 10 tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.
[10:3] 10 tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.
[10:3] 11 tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”
[10:3] 12 tn Heb “the assembly shall assemble themselves.”
[10:4] 13 tn Heb “they shall assemble themselves.”
[10:5] 16 tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.
[10:5] 17 tn Heb “the camps that are camping.”
[10:5] 18 tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.
[10:6] 19 tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.
[10:6] 20 tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.
[10:7] 22 tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.
[10:7] 23 sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.
[10:9] 25 tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”
[10:9] 26 tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.
[10:10] 28 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”
[10:10] 29 tn The vav (ו) is taken here in its alternative use and translated “or.”
[10:10] 30 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
[10:10] 31 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
[10:11] 31 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] 32 tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.
[10:12] 34 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
[10:14] 40 sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).
[10:21] 43 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
[10:21] 44 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
[10:21] 45 tn Heb “against their coming.”
[10:25] 46 tn The MT uses a word that actually means “assembler,” so these three tribes made up a strong rear force recognized as the assembler of all the tribes.
[10:28] 49 tn Or “journeyings of.”
[10:28] 50 tn The verb is the preterite with vav (ו) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it.
[10:29] 52 sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.
[10:29] 53 sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.
[10:29] 54 tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.
[10:29] 55 tn The Hebrew text simply has “has spoken good” for Israel.
[10:30] 55 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
[10:31] 58 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[10:31] 59 tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.
[10:31] 60 tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.
[10:32] 61 tn Heb “and it shall be.”
[10:33] 64 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
[10:34] 67 tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.
[10:34] 68 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
[10:36] 70 sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the
[11:1] 73 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] 74 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] 75 tn Heb “it was evil in the ears of the
[11:1] 76 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 77 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] 78 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] 79 sn The “fire of the
[11:2] 77 sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the
[11:3] 79 tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.
[11:4] 82 sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the
[11:4] 83 tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”
[11:4] 84 tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).
[11:4] 85 tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.
[11:4] 86 tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.
[11:5] 85 tn The perfect tense here expresses the experience of a state of mind.
[11:5] 86 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
[11:5] 87 tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the
[11:6] 89 sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.
[11:6] 90 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
[11:8] 91 tn Heb “And its taste was like the taste of fresh olive oil.”
[11:9] 94 tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.
[11:10] 97 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] 98 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] 99 tn Heb “it was evil in the eyes of Moses.”
[11:11] 100 tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.
[11:11] 101 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.
[11:12] 103 sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.
[11:12] 104 tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.
[11:12] 105 tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).
[11:13] 106 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
[11:13] 107 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
[11:14] 109 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.
[11:14] 110 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.
[11:15] 112 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] 113 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] 114 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.
[11:16] 115 sn The
[11:16] 116 tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.
[11:17] 118 tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.
[11:18] 121 tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.
[11:18] 122 tn Heb “in the ears.”
[11:18] 123 tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).
[11:18] 124 tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”
[11:20] 124 tn Heb “a month of days.” So also in v. 21.
[11:20] 125 tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.
[11:20] 126 sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the
[11:20] 127 tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”
[11:21] 127 tn Heb “the people who I am in their midst,” i.e., among whom I am.
[11:21] 128 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
[11:21] 129 tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the
[11:21] 130 tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.
[11:23] 130 sn This anthropomorphic expression concerns the power of God. The “hand of the
[11:23] 131 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
[11:25] 133 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 134 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.
[11:25] 135 tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.
[11:25] 136 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.
[11:26] 136 tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.
[11:27] 139 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
[11:28] 142 tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
[11:28] 143 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”
[11:28] 144 tn Heb “answered and said.”
[11:28] 145 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the
[11:29] 145 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?
[11:29] 146 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
[11:31] 148 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
[11:31] 149 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] 150 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] 151 tn Or “left them fluttering.”
[11:31] 152 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.
[11:32] 151 tn Heb “rose up, stood up.”
[11:32] 152 sn This is about two thousand liters.
[11:32] 153 tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.
[11:33] 154 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
[11:34] 157 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.
[11:34] 158 tn The words “different food” are implied, and are supplied in the translation for clarity.
