Numbers 5:19

5:19 Then the priest will put the woman under oath and say to the her, “If no other ¹  man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. ² 

Numbers 9:13

9:13 But ³  the man who is ceremonially clean, and was not on a journey, and fails ⁴  to keep the Passover, that person must be cut off from his people. ⁵  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ⁶ 

Numbers 16:14

16:14 Moreover, ⁷  you have not brought us into a land that flows with milk and honey, nor given us an inheritance of fields and vineyards. Do you think you can blind ⁸  these men? We will not come up.”

Numbers 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ⁹  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 ¹⁰  of Moses.

Numbers 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ¹¹  to show me as holy ¹²  before ¹³  the Israelites, therefore you will not bring this community into the land I have given them.” ¹⁴ 

Numbers 20:17

20:17 Please let us pass through ¹⁵  your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King’s Highway; ¹⁶  we will not turn to the right or the left until we have passed through your region.’” ¹⁷ 

Numbers 26:62

26:62 Those of them who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites.

Numbers 27:3

27:3 “Our father died in the wilderness, although ¹⁸  he was not part of ¹⁹  the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, ²⁰  and he had no sons.

[5:19]  ¹ tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

[5:19]  ² sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.

[9:13]  ³ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[16:14]  ⁵ tn Here אַף (’af) has the sense of “in addition.” It is not a common use.

[16:14]  ⁶ tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.

[16:40]  ⁷ tn Heb “from the seed of.”

[16:40]  ⁸ tn Heb “hand.”

[20:12]  ⁹ tn Or “to sanctify me.”

[20:12]  ¹⁰ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ¹¹ tn Heb “in the eyes of.”

[20:12]  ¹² tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[20:17]  ¹¹ tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.

[20:17]  ¹² sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).

[20:17]  ¹³ tn Heb “borders.”

[27:3]  ¹³ 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]  ¹⁴ tn Heb “in the midst of.”

[27:3]  ¹⁵ tn The word order is emphatic: “but in/on account of his own sins he died.”