Numbers 27:13

27:13 When you have seen it, you will be gathered ¹  to your ancestors, ²  as Aaron your brother was gathered to his ancestors. ³ 

Numbers 11:30

11:30 Then Moses returned to the camp along with the elders of Israel.

Numbers 12:15

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. ⁴ 

Numbers 31:2

31:2 “Exact vengeance ⁵  for the Israelites on the Midianites ⁶  – after that you will be gathered to your people.” ⁷ 

Numbers 11:32

11:32 And the people stayed up ⁸  all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, ⁹  and they spread them out ¹⁰  for themselves all around the camp.

Numbers 10:25

10:25 The standard of the camp of the Danites set out, which was the rear guard ¹¹  of all the camps by their companies; over his company was Ahiezer son of Ammishaddai.

Numbers 11:22

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?”

Numbers 11:24

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.

Numbers 19:10

19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.

Numbers 20:26

20:26 Remove Aaron’s priestly garments ¹²  and put them on Eleazar his son, and Aaron will be gathered to his ancestors ¹³  and will die there.”

Numbers 21:16

21:16 And from there they traveled ¹⁴  to Beer; ¹⁵  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Numbers 11:16

The Response of God

11:16 ¹⁶ 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 ¹⁷  over them, and bring them to the tent of meeting; let them take their position there with you.

Numbers 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹⁸  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Numbers 19:9

19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept ¹⁹  for the community of the Israelites for use in the water of purification ²⁰  – it is a purification for sin. ²¹ 

Numbers 20:24

20:24 “Aaron will be gathered to his ancestors, ²²  for he will not enter into the land I have given to the Israelites because both of you ²³  rebelled against my word ²⁴  at the waters of Meribah.

Numbers 21:23

21:23 But Sihon did not permit Israel to pass through his border; he ²⁵  gathered all his forces ²⁶  together and went out against Israel into the wilderness. When ²⁷  he came to Jahaz, he fought against Israel.

[27:13]  ¹ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ² tn Heb “people.”

[27:13]  ³ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[12:15]  ⁴ tn The clause has the Niphal infinitive construct after a temporal preposition.

[31:2]  ⁷ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ⁸ sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ⁹ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

[11:32]  ¹⁰ tn Heb “rose up, stood up.”

[11:32]  ¹¹ sn This is about two thousand liters.

[11:32]  ¹² 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.

[10:25]  ¹³ 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.

[20:26]  ¹⁶ tn The word “priestly” is supplied in the translation for clarity.

[20:26]  ¹⁷ tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.

[21:16]  ¹⁹ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ²⁰ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[11:16]  ²² sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ²³ 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.

[12:14]  ²⁵ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[19:9]  ²⁸ tn Heb “it will be.”

[19:9]  ²⁹ tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

[19:9]  ³⁰ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

[20:24]  ³¹ sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.

[20:24]  ³² tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.

[20:24]  ³³ tn Heb “mouth.”

[21:23]  ³⁴ tn Heb “Sihon.”

[21:23]  ³⁵ tn Heb “people.”

[21:23]  ³⁶ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.