Numbers 20:2

20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron.

Numbers 33:14

33:14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink.

Numbers 26:64

26:64 But there was not a man among these who had been ¹  among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai.

Numbers 9:13

9:13 But ²  the man who is ceremonially clean, and was not on a journey, and fails ³  to keep the Passover, that person must be cut off from his people. ⁴  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ⁵ 

Numbers 27:3

27:3 “Our father died in the wilderness, although ⁶  he was not part of ⁷  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ⁸  and he had no sons.

Numbers 32:1

The Petition of the Reubenites and Gadites

32:1 ⁹ Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, ¹⁰ 

[26:64]  ¹ tn “who had been” is added to clarify the text.

[9:13]  ¹ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ² tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

[9:13]  ³ sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

[9:13]  ⁴ tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

[27:3]  ¹ tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.

[27:3]  ² tn Heb “in the midst of.”

[27:3]  ³ tn The word order is emphatic: “but in/on account of his own sins he died.”

[32:1]  ¹ sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.

[32:1]  ² tn Heb “the place was a place of/for cattle.”