Discovery BoxNumbers 8:1
Context8:1 1 The Lord spoke to Moses:
Numbers 9:1--19:22
Context9:1 2 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out 3 of the land of Egypt:
9:2 “The Israelites are to observe 4 the Passover 5 at its appointed time. 6 9:3 In the fourteenth day of this month, at twilight, 7 you are to observe it at its appointed time; you must keep 8 it in accordance with all its statutes and all its customs.” 9 9:4 So Moses instructed 10 the Israelites to observe 11 the Passover. 9:5 And they observed the Passover 12 on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.
9:6 It happened that some men 13 who were ceremonially defiled 14 by the dead body of a man 15 could not keep 16 the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?” 9:8 So Moses said to them, “Remain 17 here and I will hear 18 what the Lord will command concerning you.”
9:9 The Lord spoke to Moses: 9:10 “Tell the Israelites, ‘If any 19 of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may 20 observe the Passover to the Lord. 9:11 They may observe it on the fourteenth day of the second month 21 at twilight; they are to eat it with bread made without yeast and with bitter herbs. 9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.
9:13 But 22 the man who is ceremonially clean, and was not on a journey, and fails 23 to keep the Passover, that person must be cut off from his people. 24 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 25 9:14 If a resident foreigner lives 26 among you and wants to keep 27 the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have 28 the same 29 statute for the resident foreigner 30 and for the one who was born in the land.’”
9:15 31 On 32 the day that the tabernacle was set up, 33 the cloud 34 covered the tabernacle – the tent of the testimony 35 – and from evening until morning there was 36 a fiery appearance 37 over the tabernacle. 9:16 This is the way it used to be continually: The cloud would cover it by day, 38 and there was a fiery appearance by night. 9:17 Whenever the cloud was taken up 39 from the tabernacle, then after that the Israelites would begin their journey; and in whatever place 40 the cloud settled, there the Israelites would make camp. 9:18 At the commandment 41 of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as 42 the cloud remained settled over the tabernacle they would camp. 9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions 43 of the Lord and did not journey.
9:20 When 44 the cloud remained over the tabernacle a number of days, 45 they remained camped according to the Lord’s commandment, 46 and according to the Lord’s commandment they would journey. 9:21 And when 47 the cloud remained only 48 from evening until morning, when the cloud was taken up 49 the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled. 9:22 Whether it was for two days, or a month, or a year, 50 that the cloud prolonged its stay 51 over the tabernacle, the Israelites remained camped without traveling; 52 but when it was taken up, they traveled on. 9:23 At the commandment of the Lord they camped, and at the commandment of the Lord they traveled on; they kept the instructions of the Lord according to the commandment of the Lord, by the authority 53 of Moses.
10:1 54 The Lord spoke to Moses: 10:2 “Make 55 two trumpets of silver; you are to make 56 them from a single hammered piece. 57 You will use them 58 for assembling the community and for directing the traveling of the camps. 10:3 When 59 they blow 60 them both, all the community must come 61 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. 62 10:5 When you blow an alarm, 63 then the camps that are located 64 on the east side must begin to travel. 65 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. 66 An alarm must be sounded 67 for their journeys. 10:7 But when you assemble the community, 68 you must blow, but you must not sound an alarm. 69 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 70 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 71 from your enemies.
10:10 “Also in the time when you rejoice, such as 72 on your appointed festivals or 73 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 74 become 75 a memorial for you before your God: I am the Lord your God.”
10:11 76 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 77 10:12 So the Israelites set out 78 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 79 of the Lord, by the authority 80 of Moses.
10:14 The standard 81 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; 82 the tabernacle was to be set up 83 before they arrived. 84 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 85 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 86 of the Israelites according to their companies when they traveled. 87
10:29 88 Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, 89 “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, 90 for the Lord has promised good things 91 for Israel.” 10:30 But Hobab 92 said to him, “I will not go, but I will go instead to my own land and to my kindred.” 10:31 Moses 93 said, “Do not leave us, 94 because you know places for us to camp in the wilderness, and you could be our guide. 95 10:32 And if you come with us, it is certain 96 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; 97 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 98 And the cloud of the Lord was over them by day, when they traveled 99 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!” 100
11:1 101 When the people complained, 102 it displeased 103 the Lord. When the Lord heard 104 it, his anger burned, 105 and so 106 the fire of the Lord 107 burned among them and consumed some of the outer parts of the camp. 11:2 When the people cried to Moses, he 108 prayed to the Lord, and the fire died out. 109 11:3 So he called the name of that place Taberah 110 because there the fire of the Lord burned among them.
11:4 111 Now the mixed multitude 112 who were among them craved more desirable foods, 113 and so the Israelites wept again 114 and said, “If only we had meat to eat! 115 11:5 We remember 116 the fish we used to eat 117 freely 118 in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 11:6 But now we 119 are dried up, 120 and there is nothing at all before us 121 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. 122 11:9 And when the dew came down 123 on the camp in the night, the manna fell 124 with it.)
11:10 125 Moses heard the people weeping 126 throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 127 11:11 And Moses said to the Lord, “Why have you afflicted 128 your servant? Why have I not found favor in your sight, that 129 you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? 130 Did I give birth to 131 them, that you should say to me, ‘Carry them in your arms, as a foster father 132 bears a nursing child,’ to the land which you swore to their fathers? 11:13 From where shall I get 133 meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ 134 11:14 I am not able to bear this entire people alone, 135 because it 136 is too heavy for me! 11:15 But if you are going to deal 137 with me like this, then kill me immediately. 138 If I have found favor in your sight then do not let me see my trouble.” 139
11:16 140 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 141 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 142 all by yourself.
11:18 “And say to the people, ‘Sanctify yourselves 143 for tomorrow, and you will eat meat, for you have wept in the hearing 144 of the Lord, saying, “Who will give us meat to eat, 145 for life 146 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, 147 until it comes out your nostrils and makes you sick, 148 because you have despised 149 the Lord who is among you and have wept before him, saying, “Why 150 did we ever come out of Egypt?”’”
11:21 Moses said, “The people around me 151 are 600,000 on foot; 152 but you say, ‘I will give them meat, 153 that they may eat 154 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? 155 Now you will see whether my word to you will come true 156 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 157 and put it on the seventy elders. When the Spirit rested on them, 158 they prophesied, 159 but did not do so again. 160
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, 161 but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a 162 young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant 163 of Moses, one of his choice young men, 164 said, 165 “My lord Moses, stop them!” 166 11:29 Moses said to him, “Are you jealous for me? 167 I wish that 168 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 169 went out 170 from the Lord and brought quail 171 from the sea, and let them fall 172 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 173 high on the surface of the ground. 11:32 And the people stayed up 174 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 175 and they spread them out 176 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 177 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, 178 because there they buried the people that craved different food. 179 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.
12:1 180 Then Miriam and Aaron spoke against 181 Moses because of the Cushite 182 woman he had married 183 (for he had married an Ethiopian woman). 12:2 They 184 said, “Has the Lord only 185 spoken through Moses? Has he not also spoken through us?” 186 And the Lord heard it. 187
12:3 (Now the man Moses was very humble, 188 more so than any man on the face of the earth.)
12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.
12:6 The Lord 189 said, “Hear now my words: If there is a prophet among you, 190 I the Lord 191 will make myself known to him in a vision; I will speak with him in a dream. 12:7 My servant 192 Moses is not like this; he is faithful 193 in all my house. 12:8 With him I will speak face to face, 194 openly, 195 and not in riddles; and he will see the form 196 of the Lord. Why then were you not afraid to speak against my servant Moses?” 12:9 The anger of the Lord burned against them, and he departed. 12:10 When 197 the cloud departed from above the tent, Miriam became 198 leprous 199 as snow. Then Aaron looked at 200 Miriam, and she was leprous!
12:11 So Aaron said to Moses, “O my lord, 201 please do not hold this sin against us, in which we have acted foolishly and have sinned! 12:12 Do not let her be like a baby born dead, whose flesh is half-consumed when it comes out of its 202 mother’s womb!”
12:13 Then Moses cried to the Lord, “Heal her now, O God.” 203 12:14 The Lord said to Moses, “If her father had only spit 204 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.”
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. 205 12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.
13:1 206 The Lord spoke 207 to Moses: 13:2 “Send out men to investigate 208 the land of Canaan, which I am giving 209 to the Israelites. You are to send one man from each ancestral tribe, 210 each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command 211 of the Lord. All of them were leaders 212 of the Israelites.
13:4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur; 13:5 from the tribe of Simeon, Shaphat son of Hori; 13:6 from the tribe of Judah, Caleb son of Jephunneh; 13:7 from the tribe of Issachar, Igal son of Joseph; 13:8 from the tribe of Ephraim, Hoshea son of Nun; 13:9 from the tribe of Benjamin, Palti son of Raphu; 13:10 from the tribe of Zebulun, Gaddiel son of Sodi; 13:11 from the tribe 213 of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 13:12 from the tribe of Dan, Ammiel son of Gemalli; 13:13 from the tribe of Asher, Sethur son of Michael; 13:14 from the tribe of Naphtali, Nahbi son of Vopshi; 13:15 from the tribe of Gad, Geuel son of Maki. 13:16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua. 214
13:17 When Moses sent 215 them to investigate the land of Canaan, he told them, “Go up through the Negev, 216 and then go up into the hill country 13:18 and see 217 what the land is like, 218 and whether the people who live in it are strong or weak, few or many, 13:19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities, 13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, 219 and bring back some of the fruit of the land.” Now it was the time of year 220 for the first ripe grapes. 221
13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, 222 at the entrance of Hamath. 223 13:22 When they went up through the Negev, they 224 came 225 to Hebron where Ahiman, Sheshai, and Talmai, 226 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 227 in Egypt.) 13:23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff 228 between two men, as well as some of the pomegranates and the figs. 13:24 That place was called 229 the Eshcol Valley, 230 because of the cluster 231 of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.
13:26 They came back 232 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 233 They reported 234 to the whole community and showed the fruit of the land. 13:27 They told Moses, 235 “We went to the land where you sent us. 236 It is indeed flowing with milk and honey, 237 and this is its fruit. 13:28 But 238 the inhabitants 239 are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there. 13:29 The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks 240 of the Jordan.” 241
13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 242 and occupy it, 243 for we are well able to conquer it.” 244 13:31 But the men 245 who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!” 13:32 Then they presented the Israelites with a discouraging 246 report of the land they had investigated, saying, “The land that we passed through 247 to investigate is a land that devours 248 its inhabitants. 249 All the people we saw there 250 are of great stature. 13:33 We even saw the Nephilim 251 there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves 252 and to them.” 253
14:1 254 Then all the community raised a loud cry, 255 and the people wept 256 that night. 14:2 And all the Israelites murmured 257 against Moses and Aaron, and the whole congregation said to them, “If only we had died 258 in the land of Egypt, or if only we had perished 259 in this wilderness! 14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” 14:4 So they said to one another, 260 “Let’s appoint 261 a leader 262 and return 263 to Egypt.”
14:5 Then Moses and Aaron fell down with their faces to the ground 264 before the whole assembled community 265 of the Israelites. 14:6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 14:7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly 266 good land. 14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. 267 14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. 268 Their protection 269 has turned aside from them, but the Lord is with us. Do not fear them!”
14:10 However, the whole community threatened to stone them. 270 But 271 the glory 272 of the Lord appeared to all the Israelites at the tent 273 of meeting.
14:11 The Lord said to Moses, “How long will this people despise 274 me, and how long will they not believe 275 in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, 276 and I will disinherit them; I will make you into a nation that is greater and mightier than they!”
14:13 Moses said to the Lord, “When the Egyptians hear 277 it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants 278 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 279 that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night. 14:15 If you kill 280 this entire people at once, 281 then the nations that have heard of your fame will say, 14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’ 14:17 So now, let the power of my Lord 282 be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, 283 forgiving iniquity and transgression, 284 but by no means clearing 285 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 286 14:19 Please forgive 287 the iniquity of this people according to your great loyal love, 288 just as you have forgiven this people from Egypt even until now.”
14:20 Then the Lord said, “I have forgiven them as you asked. 289 14:21 But truly, as I live, 290 all the earth will be filled with the glory of the Lord. 14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted 291 me now these ten times, 292 and have not obeyed me, 293 14:23 they will by no means 294 see the land that I swore to their fathers, nor will any of them who despised me see it. 14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants 295 will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) 296 Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”
14:26 The Lord spoke to Moses and Aaron: 14:27 “How long must I bear 297 with this evil congregation 298 that murmurs against me? I have heard the complaints of the Israelites that they murmured against me. 14:28 Say to them, ‘As I live, 299 says 300 the Lord, I will surely do to you just what you have spoken in my hearing. 301 14:29 Your dead bodies 302 will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where 303 I swore 304 to settle 305 you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun. 14:31 But I will bring in your little ones, whom you said would become victims of war, 306 and they will enjoy 307 the land that you have despised. 14:32 But as for you, your dead bodies will fall in this wilderness, 14:33 and your children will wander 308 in the wilderness forty years and suffer for your unfaithfulness, 309 until your dead bodies lie finished 310 in the wilderness. 14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for 311 your iniquities, forty years, and you will know what it means to thwart me. 312 14:35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”
14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing 313 an evil report about the land, 14:37 those men who produced the evil report about the land, died by the plague before the Lord. 14:38 But Joshua son of Nun and Caleb son of Jephunneh, who were among 314 the men who went to investigate the land, lived. 14:39 When Moses told 315 these things to all the Israelites, the people mourned 316 greatly.
14:40 And early 317 in the morning they went up to the crest of the hill country, 318 saying, “Here we are, and we will go up to the place that the Lord commanded, 319 for we have sinned.” 320 14:41 But Moses said, “Why 321 are you now transgressing the commandment 322 of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be 323 defeated before your enemies. 14:43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.”
14:44 But they dared 324 to go up to the crest of the hill, although 325 neither the ark of the covenant of the Lord nor Moses departed from the camp. 14:45 So the Amalekites and the Canaanites who lived in that hill country swooped 326 down and attacked them 327 as far as Hormah. 328
15:1 329 The Lord spoke to Moses: 15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, 330 which I am giving you, 331 15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord, 15:4 then the one who presents his offering to the Lord must bring 332 a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 333 15:5 You must also prepare one-fourth of a hin of wine for a drink offering 334 with the burnt offering or the sacrifice for each lamb. 335 15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil, 15:7 and for a drink offering you must offer one-third of a hin of wine as a pleasing aroma to the Lord. 15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord, 15:9 then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented 336 with the young bull, 15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord. 15:11 This is what is to be done 337 for each ox, or each ram, or each of the male lambs or the goats. 15:12 You must do so for each one according to the number that you prepare.
15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord. 15:14 If a resident foreigner is living 338 with you – or whoever is among you 339 in future generations 340 – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 341 15:15 One statute must apply 342 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 343 statute for your future generations. You and the resident foreigner will be alike 344 before the Lord. 15:16 One law and one custom must apply to you and to the resident foreigner who lives alongside you.’”
15:17 The Lord spoke to Moses: 15:18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you 345 15:19 and you eat 346 some of the food of the land, you must offer up a raised offering 347 to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour 348 as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up. 15:21 You must give to the Lord some of the first of your finely ground flour as a raised offering in your future generations.
15:22 349 “‘If you 350 sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses – 15:23 all that the Lord has commanded you by the authority 351 of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 15:24 then if anything is done unintentionally 352 without the knowledge of 353 the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering. 15:25 And the priest is to make atonement 354 for the whole community of the Israelites, and they will be forgiven, 355 because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense. 15:26 And the whole community 356 of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.
15:27 “‘If any person 357 sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
15:30 “‘But the person 358 who acts defiantly, 359 whether native-born or a resident foreigner, insults 360 the Lord. 361 That person 362 must be cut off 363 from among his people. 15:31 Because he has despised 364 the word of the Lord and has broken 365 his commandment, that person 366 must be completely cut off. 367 His iniquity will be on him.’” 368
15:32 When the Israelites were 369 in the wilderness they found a man gathering wood on the Sabbath day. 370 15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone 371 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 372 just as the Lord commanded Moses.
15:37 The Lord spoke to Moses: 15:38 “Speak to the Israelites and tell them to make 373 tassels 374 for themselves on the corners of their garments throughout their generations, and put a blue thread 375 on the tassel of the corners. 15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow 376 after your own heart and your own eyes that lead you to unfaithfulness. 377 15:40 Thus 378 you will remember and obey all my commandments and be holy to your God. 15:41 I am the Lord your God, who brought you out of the land of Egypt to be your God. I am the Lord your God.”
16:1 379 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, 380 took men 381 16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders 382 of the community, chosen from the assembly, 383 famous men. 384 16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 385 seeing that the whole community is holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the community of the Lord?”
16:4 When Moses heard it he fell down with his face to the ground. 386 16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person 387 to approach him; the person he has chosen he will cause to approach him. 16:6 Do this, Korah, you and all your company: 388 Take censers, 16:7 put fire in them, and set incense on them before the Lord tomorrow, and the man whom the Lord chooses will be holy. You take too much upon yourselves, you sons of Levi!” 16:8 Moses said to Korah, “Listen now, you sons of Levi! 16:9 Does it seem too small a thing to you that the God of Israel has separated you from the community of Israel to bring you near to himself, to perform the service of the tabernacle of the Lord, and to stand before the community to minister to them? 16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek 389 the priesthood also? 16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” 390 16:12 Then Moses summoned 391 Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. 392 16:13 Is it a small thing 393 that you have brought us up out of the land that flows with milk and honey, 394 to kill us in the wilderness? Now do you want to make yourself a prince 395 over us? 16:14 Moreover, 396 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 397 these men? We will not come up.”
16:15 Moses was very angry, and he said to the Lord, “Have no respect 398 for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”
16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow. 16:17 And each of you 399 take his censer, put 400 incense in it, and then each of you present his censer before the Lord: 250 censers, along with you, and Aaron – each of you with his censer.” 16:18 So everyone took his censer, put fire in it, and set incense on it, and stood at the entrance of the tent of meeting, with Moses and Aaron. 16:19 When 401 Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.
16:20 The Lord spoke to Moses and Aaron: 16:21 “Separate yourselves 402 from among this community, 403 that I may consume them in an instant.” 16:22 Then they threw themselves down with their faces to the ground 404 and said, “O God, the God of the spirits of all people, 405 will you be angry with the whole community when only one man sins?” 406
16:23 So the Lord spoke to Moses: 16:24 “Tell the community: ‘Get away 407 from around the homes of Korah, Dathan, and Abiram.’” 16:25 Then Moses got up 408 and went to Dathan and Abiram; and the elders of Israel went after him. 16:26 And he said to the community, “Move away from the tents of these wicked 409 men, and do not touch anything they have, lest you be destroyed because 410 of all their sins.” 411 16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves 412 in the entrances of their tents with their wives, their children, and their toddlers. 16:28 Then Moses said, “This is how 413 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 414 16:29 If these men die a natural death, 415 or if they share the fate 416 of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, 417 and the earth opens its mouth and swallows them up 418 along with all that they have, and they 419 go down alive to the grave, 420 then you will know that these men have despised the Lord!”
16:31 When he had finished 421 speaking 422 all these words, the ground that was under them split open, 16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods. 16:33 They and all that they had went down alive into the pit, and the earth closed over them. So they perished from among the community. 16:34 All the Israelites 423 who were around them fled at their cry, 424 for they said, “What if 425 the earth swallows us too?” 16:35 Then a fire 426 went out from the Lord and devoured the 250 men who offered incense.
16:36 (17:1) 427 The Lord spoke to Moses: 16:37 “Tell 428 Eleazar son of Aaron the priest to pick up 429 the censers out of the flame, for they are holy, and then scatter the coals of fire 430 at a distance. 16:38 As for the censers of these men who sinned at the cost of their lives, 431 they must be made 432 into hammered sheets for covering the altar, because they presented them before the Lord and sanctified them. They will become a sign to the Israelites.” 16:39 So Eleazar the priest took the bronze censers presented by those who had been burned up, and they were hammered out as a covering for the altar. 16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of 433 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 434 of Moses. 16:41 But on the next day the whole community of Israelites murmured against Moses and Aaron, saying, “You have killed the Lord’s people!” 435 16:42 When the community assembled 436 against Moses and Aaron, they turned toward the tent of meeting – and 437 the cloud covered it, and the glory of the Lord appeared. 16:43 Then Moses and Aaron stood before the tent of meeting.
16:44 The Lord spoke to Moses: 16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. 438 16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!” 16:47 So Aaron did 439 as Moses commanded 440 and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people. 16:48 He stood between the dead and the living, and the plague was stopped. 16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah. 16:50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.
17:1 441 The Lord spoke to Moses: 17:2 “Speak to the Israelites, and receive from them a staff from each tribe, 442 one from every tribal leader, 443 twelve staffs; you must write each man’s name on his staff. 17:3 You must write Aaron’s name on the staff of Levi; for one staff is for the head of every tribe. 444 17:4 You must place them 445 in the tent of meeting before the ark of the covenant 446 where I meet with you. 17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”
17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, 447 according to their tribes 448 – twelve staffs; the staff of Aaron was among their staffs. 17:7 Then Moses placed the staffs before the Lord in the tent of the testimony. 449
17:8 On the next day Moses went into the tent of the testimony – and 450 the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! 451 17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, 452 and each man took his staff.
17:10 The Lord said to Moses, “Bring Aaron’s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end 453 before me, that they will not die.” 454 17:11 So Moses did as the Lord commanded him – this is what he did.
17:12 The Israelites said to Moses, “We are bound to die! 455 We perish, we all perish! 17:13 (17:28) 456 Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” 457
18:1 458 The Lord said to Aaron, “You and your sons and your tribe 459 with you must bear the iniquity of the sanctuary, 460 and you and your sons with you must bear the iniquity of your priesthood.
18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join 461 with you and minister to you while 462 you and your sons with you are before the tent of the testimony. 18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die. 18:4 They must join 463 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 464 may approach you. 18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be 465 no more wrath on the Israelites. 18:6 I myself have chosen 466 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 467 of the tent of meeting. 18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”
18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 468 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 469 from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons. 18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 470 18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.
18:14 “Everything devoted 471 in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 472 and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 473 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 474 forever before the Lord for you and for your descendants with you.”
18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 475 among them – I am your portion and your inheritance among the Israelites. 18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting. 18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin 476 and die. 18:23 But the Levites must perform the service 477 of the tent of meeting, and they must bear their iniquity. 478 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 479 have no inheritance. 480 18:24 But I have given 481 to the Levites for an inheritance the tithes of the Israelites that are offered 482 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
18:25 The Lord spoke to Moses: 18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 483 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 484 to you as though it were grain from the threshing floor or as new wine 485 from the winepress. 18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest. 18:29 From all your gifts you must offer up every raised offering due 486 the Lord, from all the best of it, and the holiest part of it.’ 487
18:30 “Therefore you will say to them, 488 ‘When you offer up 489 the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress. 18:31 And you may 490 eat it in any place, you and your household, because it is your wages for your service in the tent of meeting. 18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 491
19:1 492 The Lord spoke to Moses and Aaron: 19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 493 the Israelites to bring 494 you a red 495 heifer 496 without blemish, which has no defect 497 and has never carried a yoke. 19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. 498 19:4 Eleazar the priest is to take 499 some of its blood with his finger, and sprinkle some of the blood seven times 500 directly in front of the tent of meeting. 19:5 Then the heifer must be burned 501 in his sight – its skin, its flesh, its blood, and its offal is to be burned. 502 19:6 And the priest must take cedar wood, hyssop, 503 and scarlet wool and throw them into the midst of the fire where the heifer is burning. 504 19:7 Then the priest must wash 505 his clothes and bathe himself 506 in water, and afterward he may come 507 into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it 508 must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.
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 509 for the community of the Israelites for use in the water of purification 510 – it is a purification for sin. 511 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.
19:11 “‘Whoever touches 512 the corpse 513 of any person 514 will be ceremonially unclean 515 seven days. 19:12 He must purify himself 516 with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, 517 because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.
19:14 “‘This is the law: When a man dies 518 in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, 519 or the body of someone who died of natural causes, 520 or a human bone, or a grave, will be unclean seven days. 521
19:17 “‘For a ceremonially unclean person you must take 522 some of the ashes of the heifer 523 burnt for purification from sin and pour 524 fresh running 525 water over them in a vessel. 19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave. 19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, 526 and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.
19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles 527 the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 528 19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”
[8:1] 1 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
[9:1] 2 sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.
[9:1] 3 tn The temporal clause is formed with the infinitive construct of יָצָא (yatsa’, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
[9:2] 3 tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.
[9:2] 4 sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
[9:2] 5 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
[9:3] 4 tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).
[9:3] 5 tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
[9:3] 6 tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
[9:4] 6 tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.
[9:5] 6 tc The LXX omits this first clause; it also omits “at twilight.”
[9:6] 7 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
[9:6] 8 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
[9:6] 9 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
[9:6] 10 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.
[9:8] 8 tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.
[9:8] 9 tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”
[9:10] 9 tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”
[9:10] 10 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
[9:11] 10 sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.
[9:13] 11 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
[9:13] 12 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] 13 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] 14 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.
[9:14] 12 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
[9:14] 13 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
[9:14] 14 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
[9:14] 15 tn Or “you must have one statute.”
[9:14] 16 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
[9:15] 13 sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.
[9:15] 14 tn Heb “and/now on the day.”
[9:15] 15 tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.
[9:15] 16 sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).
[9:15] 17 sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.
[9:15] 18 tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.
[9:15] 19 tn Heb “like the appearance of fire.”
[9:16] 14 tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).
[9:17] 15 tn The verb in this initial temporal clause is the Niphal infinitive construct.
[9:17] 16 tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea – “which it settled there” means “where it settled.”
[9:18] 16 tn Heb “at the mouth of” (so also in vv. 20, 23).
[9:18] 17 tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”
[9:19] 17 tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).
[9:20] 18 tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”
[9:20] 19 tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.
[9:20] 20 tn Heb “mouth of the
[9:21] 19 tn The construction is the same in the preceding verse.
[9:21] 20 tn “Only” is supplied to reflect the contrast between the two verses.
[9:21] 21 tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”
[9:22] 20 tn The MT has אוֹ־יָמִים (’o-yamim). Most translators use “or a year” to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, “Four Month Season of the Hebrew Bible,” VT 11 (1961): 446-48.
[9:22] 21 tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (’arakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”
[9:22] 22 tn Heb “and they would not journey”; the clause can be taken adverbially, explaining the preceding verbal clause.
[10:1] 22 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] 23 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] 24 tn The imperfect tense is again instruction or legislation.
[10:2] 25 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] 26 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] 24 tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.
[10:3] 25 tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”
[10:3] 26 tn Heb “the assembly shall assemble themselves.”
[10:4] 25 tn Heb “they shall assemble themselves.”
[10:5] 26 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] 27 tn Heb “the camps that are camping.”
[10:5] 28 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] 27 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] 28 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] 28 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] 29 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] 29 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] 30 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] 30 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] 31 tn The vav (ו) is taken here in its alternative use and translated “or.”
[10:10] 32 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] 33 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] 32 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
[10:14] 34 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] 35 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
[10:21] 36 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
[10:21] 37 tn Heb “against their coming.”
[10:25] 36 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] 37 tn Or “journeyings of.”
[10:28] 38 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] 38 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] 39 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] 40 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] 41 tn The Hebrew text simply has “has spoken good” for Israel.
[10:30] 39 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
[10:31] 40 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[10:31] 41 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] 42 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] 41 tn Heb “and it shall be.”
[10:33] 42 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
[10:34] 43 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] 44 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
[10:36] 44 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] 45 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] 46 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] 47 tn Heb “it was evil in the ears of the
[11:1] 48 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 49 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] 50 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] 51 sn The “fire of the
[11:2] 47 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] 47 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] 48 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] 49 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] 50 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] 51 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] 52 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] 49 tn The perfect tense here expresses the experience of a state of mind.
[11:5] 50 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
[11:5] 51 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] 51 sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.
[11:6] 52 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
[11:8] 51 tn Heb “And its taste was like the taste of fresh olive oil.”
[11:9] 52 tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.
[11:10] 53 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] 54 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] 55 tn Heb “it was evil in the eyes of Moses.”
[11:11] 54 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] 55 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] 55 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] 56 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] 57 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] 56 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
[11:13] 57 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
[11:14] 57 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] 58 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] 58 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] 59 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] 60 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] 59 sn The
[11:16] 60 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] 60 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] 61 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] 62 tn Heb “in the ears.”
[11:18] 63 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] 64 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] 62 tn Heb “a month of days.” So also in v. 21.
[11:20] 63 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] 64 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] 65 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] 63 tn Heb “the people who I am in their midst,” i.e., among whom I am.
[11:21] 64 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
[11:21] 65 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] 66 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] 64 sn This anthropomorphic expression concerns the power of God. The “hand of the
[11:23] 65 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
[11:25] 65 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 66 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] 67 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] 68 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] 66 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] 67 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
[11:28] 68 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] 69 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] 70 tn Heb “answered and said.”
[11:28] 71 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] 69 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] 70 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] 70 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] 71 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] 72 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] 73 tn Or “left them fluttering.”
[11:31] 74 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] 71 tn Heb “rose up, stood up.”
[11:32] 72 sn This is about two thousand liters.
[11:32] 73 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] 72 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] 73 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] 74 tn The words “different food” are implied, and are supplied in the translation for clarity.
[12:1] 74 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 75 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] 76 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[12:2] 75 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.
[12:2] 76 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
[12:2] 77 tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.
[12:2] 78 sn The statement is striking. Obviously the
[12:3] 76 tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.
[12:6] 78 tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”
[12:6] 79 tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).
[12:7] 78 sn The title “my servant” or “servant of the
[12:7] 79 tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”
[12:8] 79 tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the
[12:8] 80 tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
[12:8] 81 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
[12:10] 80 tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.
[12:10] 81 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] 82 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] 83 tn Heb “turned to.”
[12:11] 81 tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.
[12:12] 82 tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses.
[12:13] 83 tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”
[12:14] 84 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.
[12:15] 85 tn The clause has the Niphal infinitive construct after a temporal preposition.
[13:1] 86 sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.
[13:1] 87 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
[13:2] 87 tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”
[13:2] 88 tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”
[13:2] 89 tn Heb “one man one man of the tribe of his fathers.”
[13:11] 89 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
[13:16] 90 sn The difference in the names is slight, a change from “he saves” to “the
[13:17] 91 tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.
[13:17] 92 tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”
[13:18] 92 tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.
[13:18] 93 tn Heb “see the land, what it is.”
[13:20] 93 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] 94 tn Heb “Now the days were the days of.”
[13:20] 95 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
[13:21] 94 sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.
[13:21] 95 tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”
[13:22] 95 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 96 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
[13:22] 97 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
[13:22] 98 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
[13:23] 96 tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.
[13:24] 97 tn The verb is rendered as a passive because there is no expressed subject.
[13:24] 98 tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.
[13:24] 99 tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.
[13:26] 98 tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.
[13:26] 99 sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.
[13:26] 100 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
[13:27] 99 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 100 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 101 sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).
[13:28] 100 tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
[13:28] 101 tn Heb “the people who are living in the land.”
[13:29] 101 tn Heb “by the side [hand] of.”
[13:29] 102 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
[13:30] 102 tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.
[13:30] 103 tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.
[13:30] 104 tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”
[13:31] 103 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
[13:32] 104 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
[13:32] 105 tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.
[13:32] 106 tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.
[13:32] 107 sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.
[13:32] 108 tn Heb “in its midst.”
[13:33] 105 tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”
[13:33] 106 tn Heb “in our eyes.”
[13:33] 107 tn Heb “in their eyes.”
[14:1] 106 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[14:1] 107 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
[14:1] 108 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
[14:2] 107 tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the
[14:2] 108 tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the
[14:4] 108 tn Heb “a man to his brother.”
[14:4] 109 tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like.
[14:4] 110 tn The word “head” (רֹאשׁ, ro’sh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 [1969]: 1-10).
[14:4] 111 tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause – in order that we may return.
[14:5] 109 sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign
[14:5] 110 tn Heb “before all the assembly of the congregation.”
[14:7] 110 tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”
[14:8] 111 tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).
[14:9] 112 sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
[14:9] 113 tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.
[14:10] 113 tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.
[14:10] 114 tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.
[14:10] 115 sn The glory of the
[14:10] 116 tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”
[14:11] 114 tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.
[14:11] 115 tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the
[14:12] 115 tc The Greek version has “death.”
[14:13] 116 tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”
[14:14] 117 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
[14:14] 118 tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.
[14:15] 118 tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.
[14:15] 119 tn Heb “as one man.”
[14:17] 119 tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.
[14:18] 120 tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.
[14:18] 121 tn Or “rebellion.”
[14:18] 122 tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.
[14:18] 123 sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.
[14:19] 121 tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.
[14:19] 122 tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.
[14:20] 122 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
[14:21] 123 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
[14:22] 124 tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the
[14:22] 125 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
[14:22] 126 tn Heb “listened to my voice.”
[14:23] 125 tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The
[14:25] 127 sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.
[14:27] 128 tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.
[14:27] 129 sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.
[14:28] 129 sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the
[14:28] 130 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
[14:28] 131 tn Heb “in my ears.”
[14:29] 130 tn Or “your corpses” (also in vv. 32, 33).
[14:30] 131 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
[14:30] 132 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
[14:30] 133 tn Heb “to cause you to dwell; to cause you to settle.”
[14:33] 133 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
[14:33] 134 tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.
[14:33] 135 tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.
[14:34] 134 tn Heb “you shall bear.”
[14:34] 135 tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.
[14:36] 135 tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.
[14:38] 136 tn The Hebrew text uses the preposition “from,” “some of” – “from those men.” The relative pronoun is added to make a smoother reading.
[14:39] 137 tn The preterite here is subordinated to the next preterite to form a temporal clause.
[14:39] 138 tn The word אָבַל (’aval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.).
[14:40] 138 tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”
[14:40] 139 tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.
[14:40] 140 tn The verb is simply “said,” but it means the place that the
[14:40] 141 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the
[14:41] 139 tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”
[14:42] 140 tn This verb could also be subordinated to the preceding: “that you be not smitten.”
[14:44] 141 tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”
[14:44] 142 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
[14:45] 142 tn Heb “came down.”
[14:45] 143 tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”
[14:45] 144 tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.
[15:1] 143 sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the
[15:2] 144 tn Heb “the land of your habitations.”
[15:2] 145 tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.
[15:4] 145 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
[15:4] 146 sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.
[15:5] 146 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century
[15:5] 147 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
[15:9] 147 tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).
[15:11] 148 tn Heb “according to thus shall it be done.”
[15:14] 149 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”
[15:14] 150 tn Heb “in your midst.”
[15:14] 151 tn The Hebrew text just has “to your generations,” but it means in the future.
[15:14] 152 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
[15:15] 150 tn The word “apply” is supplied in the translation.
[15:15] 151 tn Or “a statute forever.”
[15:15] 152 tn Heb “as you, as [so] the alien.”
[15:18] 151 tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.
[15:19] 152 tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.
[15:19] 153 tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the
[15:20] 153 tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).
[15:22] 154 sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.
[15:22] 155 tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.
[15:24] 156 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
[15:24] 157 tn Heb “[away] from the eyes of the community.”
[15:25] 157 tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy
[15:25] 158 tn Or “they will be forgiven.”
[15:26] 158 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.
[15:27] 159 tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.
[15:30] 161 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
[15:30] 162 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 163 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 165 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
[15:31] 161 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
[15:31] 162 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 164 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
[15:31] 165 sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.
[15:32] 162 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 163 sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.
[15:35] 163 tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.
[15:36] 164 tn Heb “stoned him with stones, and he died.”
[15:38] 165 tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”
[15:38] 166 sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.
[15:38] 167 sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the
[15:39] 166 tn Heb “seek out, look into.”
[15:39] 167 tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”
[15:40] 167 tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.
[16:1] 168 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] 169 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 170 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.”
[16:2] 169 tn Heb “princes” (so KJV, ASV).
[16:2] 170 tn These men must have been counselors or judges of some kind.
[16:2] 171 tn Heb “men of name,” or “men of renown.”
[16:3] 170 tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.
[16:4] 171 tn Heb “fell on his face.”
[16:6] 173 tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.
[16:10] 174 tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”
[16:11] 175 sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the
[16:12] 176 tn Heb “Moses sent to summon.” The verb קָרָא (qara’) followed by the lamed (ל) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.
[16:12] 177 tn The imperfect tense נַעֲלֶה (na’aleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).
[16:13] 177 tn The question is rhetorical. It was not a small thing to them – it was a big thing.
[16:13] 178 tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.
[16:13] 179 tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).
[16:14] 178 tn Here אַף (’af) has the sense of “in addition.” It is not a common use.
[16:14] 179 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.
[16:15] 179 tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.
[16:17] 180 tn Heb “and take, a man, his censer.”
[16:17] 181 tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.
[16:19] 181 tn This clause is clearly foundational for the clause that follows, the appearance of the
[16:21] 182 tn The verb is הִבָּדְלוּ (hibbadÿlu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the
[16:21] 183 sn The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their “community” consisting in their common plot.
[16:22] 183 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
[16:22] 184 tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).
[16:22] 185 tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).
[16:24] 184 tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative – “go up yourselves”) from their tents, meaning, move away from them.
[16:26] 186 tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the
[16:26] 187 tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”
[16:26] 188 sn The impression is that the people did not hear what the
[16:27] 187 tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.
[16:28] 189 tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.
[16:29] 189 tn Heb “if like the death of every man they die.”
[16:29] 190 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
[16:30] 190 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] 191 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
[16:30] 192 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] 193 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.
[16:31] 191 tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”
[16:31] 192 tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.
[16:34] 192 tn Heb “all Israel.”
[16:35] 193 tn For a discussion of the fire of the
[16:36] 194 sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.
[16:37] 196 tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.
[16:37] 197 tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.
[16:38] 196 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
[16:38] 197 tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).
[16:40] 197 tn Heb “from the seed of.”
[16:41] 198 sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The
[16:42] 199 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
[16:42] 200 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!
[16:45] 200 tn Heb “they fell on their faces.”
[16:47] 202 tn Or “had spoken” (NASB); NRSV “had ordered.”
[17:1] 202 sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.
[17:2] 203 tn Heb “receive from them a rod, a rod from the house of a father.”
[17:2] 204 tn Heb “from every leader of them according to their fathers’ house.”
[17:3] 204 tn Heb “one rod for the head of their fathers’ house.”
[17:4] 205 tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.
[17:4] 206 tn The Hebrew text simply reads “the covenant” or “the testimony.”
[17:6] 206 tn Heb “a rod for one leader, a rod for one leader.”
[17:6] 207 tn Heb “the house of their fathers.”
[17:7] 207 tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, mo’ed) we now find the “the tent of the testimony” (הָעֵדֻת, ha’edut).
[17:8] 208 tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.
[17:8] 209 sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).
[17:9] 209 tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.
[17:10] 210 tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).
[17:10] 211 tn This is another final imperfect in a purpose clause.
[17:12] 211 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).
[17:13] 212 sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.
[17:13] 213 tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).
[18:1] 213 sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).
[18:1] 214 tn Heb “your father’s house.”
[18:1] 215 sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
[18:2] 214 sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.
[18:2] 215 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 215 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 216 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 216 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 218 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
[18:8] 218 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
[18:9] 219 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 220 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
[18:14] 221 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 222 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
[18:17] 223 tn Or “throw, toss.”
[18:19] 224 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[18:20] 225 tn The phrase “of property” is supplied as a clarification.
[18:22] 226 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.
[18:23] 227 tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”
[18:23] 228 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 229 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 230 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
[18:24] 228 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
[18:24] 229 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
[18:26] 229 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
[18:27] 230 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
[18:27] 231 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 231 tn The construction is “every raised offering of the
[18:29] 232 tn Or “its hallowed thing.”
[18:30] 232 tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
[18:30] 233 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 233 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 234 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
[19:1] 235 sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 237 tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.
[19:2] 238 tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 239 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
[19:2] 240 tn Heb “wherein there is no defect.”
[19:3] 237 tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.
[19:4] 238 tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.
[19:4] 239 sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.
[19:5] 239 tn Again, the verb has no expressed subject, and so is given a passive translation.
[19:5] 240 tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.
[19:6] 240 sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.
[19:6] 241 sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).
[19:7] 241 tn The sequence continues with the perfect tense and vav (ו) consecutive.
[19:7] 242 tn Heb “his flesh.”
[19:7] 243 tn This is the imperfect of permission.
[19:8] 242 sn Here the text makes clear that he had at least one assistant.
[19:9] 243 tn Heb “it will be.”
[19:9] 244 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] 245 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.
[19:11] 244 tn The form is the participle with the article functioning as a substantive: “the one who touches.”
[19:11] 245 tn Heb “the dead.”
[19:11] 246 tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.
[19:11] 247 tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.
[19:12] 245 tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.
[19:13] 246 sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.
[19:14] 247 tn The word order gives the classification and then the condition: “a man, when he dies….”
[19:16] 248 tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.
[19:16] 249 tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.
[19:16] 250 sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.
[19:17] 249 tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.
[19:17] 250 tn The word “heifer” is not in the Hebrew text, but it is implied.
[19:17] 251 tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.
[19:17] 252 tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.
[19:19] 250 tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.
[19:21] 251 tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”
[19:21] 252 sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.
