Numbers 9:21

9:21 And when ¹  the cloud remained only ²  from evening until morning, when the cloud was taken up ³  the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled.

Numbers 22:21

22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.

Numbers 28:4

28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, ⁴ 

Numbers 28:23

28:23 You must offer these in addition to the burnt offering in the morning which is for a continual burnt offering.

Numbers 9:12

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.

Numbers 9:15

The Leading of the Lord

9:15 ⁵ On ⁶  the day that the tabernacle was set up, ⁷  the cloud ⁸  covered the tabernacle – the tent of the testimony ⁹  – and from evening until morning there was ¹⁰  a fiery appearance ¹¹  over the tabernacle.

Numbers 14:40

14:40 And early ¹²  in the morning they went up to the crest of the hill country, ¹³  saying, “Here we are, and we will go up to the place that the Lord commanded, ¹⁴  for we have sinned.” ¹⁵ 

Numbers 22:13

22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, ¹⁶  for the Lord has refused to permit me to go ¹⁷  with you.”

Numbers 22:41

22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. ¹⁸  From there he saw the extent of the nation.

Numbers 28:8

28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, ¹⁹  you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Numbers 16:5

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 ²⁰  to approach him; the person he has chosen he will cause to approach him.

[9:21]  ¹ tn The construction is the same in the preceding verse.

[9:21]  ² tn “Only” is supplied to reflect the contrast between the two verses.

[9:21]  ³ 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….”

[28:4]  ⁴ tn Heb “between the evenings” meaning between dusk and dark.

[9:15]  ⁷ 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]  ⁸ tn Heb “and/now on the day.”

[9:15]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “like the appearance of fire.”

[14:40]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

[14:40]  ¹³ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

[22:13]  ¹³ tc The LXX adds “to your lord.”

[22:13]  ¹⁴ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

[22:41]  ¹⁶ sn The name Bamoth Baal means “the high places of Baal.”

[28:8]  ¹⁹ tn Heb “as the grain offering of the morning and as its drink offering.”

[16:5]  ²² tn Heb “him.”