Numbers 16:29

16:29 If these men die a natural death, ¹  or if they share the fate ²  of all men, then the Lord has not sent me.

Numbers 35:24

35:24 then the community must judge between the slayer and the avenger of blood according to these decisions.

Numbers 11:25

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 ³  and put it on the seventy elders. When the Spirit rested on them, ⁴  they prophesied, ⁵  but did not do so again. ⁶ 

Numbers 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ⁷  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ⁸  of Moses.

Numbers 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ⁹  Now you will see whether my word to you will come true ¹⁰  or not!”

Numbers 12:10

12:10 When ¹¹  the cloud departed from above the tent, Miriam became ¹²  leprous ¹³  as snow. Then Aaron looked at ¹⁴  Miriam, and she was leprous!

Numbers 15:26

15:26 And the whole community ¹⁵  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

Numbers 16:42

16:42 When the community assembled ¹⁶  against Moses and Aaron, they turned toward the tent of meeting – and ¹⁷  the cloud covered it, and the glory of the Lord appeared.

Numbers 9:6

9:6 It happened that some men ¹⁸  who were ceremonially defiled ¹⁹  by the dead body of a man ²⁰  could not keep ²¹  the Passover on that day, so they came before Moses and before Aaron on that day.

Numbers 13:20

13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, ²²  and bring back some of the fruit of the land.” Now it was the time of year ²³  for the first ripe grapes. ²⁴ 

Numbers 23:19

23:19 God is not a man, that he should lie,

nor a human being, ²⁵  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ²⁶ 

Numbers 31:16

31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord!

Numbers 33:38

33:38 Aaron the priest ascended Mount Hor at the command ²⁷  of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month.

Numbers 16:30

16:30 But if the Lord does something entirely new, ²⁸  and the earth opens its mouth and swallows them up ²⁹  along with all that they have, and they ³⁰  go down alive to the grave, ³¹  then you will know that these men have despised the Lord!”

Numbers 25:18

25:18 because they bring trouble to you by their treachery with which they have deceived ³²  you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, ³³  their sister, who was killed on the day of the plague that happened as a result of Peor.”

[16:29]  ¹ tn Heb “if like the death of every man they die.”

[16:29]  ² tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[11:25]  ³ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[16:40]  ⁵ tn Heb “from the seed of.”

[16:40]  ⁶ tn Heb “hand.”

[11:23]  ⁷ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ⁸ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[12:10]  ⁹ tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.

[12:10]  ¹⁰ tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.

[12:10]  ¹¹ sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).

[12:10]  ¹² tn Heb “turned to.”

[15:26]  ¹¹ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[16:42]  ¹³ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ¹⁴ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[9:6]  ¹⁵ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ¹⁶ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ¹⁷ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ¹⁸ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[13:20]  ¹⁷ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

[13:20]  ¹⁸ tn Heb “Now the days were the days of.”

[13:20]  ¹⁹ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

[23:19]  ¹⁹ tn Heb “son of man.”

[23:19]  ²⁰ tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[33:38]  ²¹ tn Heb “mouth.”

[16:30]  ²³ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ²⁴ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ²⁵ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ²⁶ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[25:18]  ²⁵ tn This is the same word as that translated “treachery.”

[25:18]  ²⁶ sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.