Bilangan 12:8
Konteks12:8 With him I will speak face to face, 1 openly, 2 and not in riddles; and he will see the form 3 of the Lord. Why then were you not afraid to speak against my servant Moses?”
Bilangan 14:11
Konteks14:11 The Lord said to Moses, “How long will this people despise 4 me, and how long will they not believe 5 in me, in spite of the signs that I have done among them?
Bilangan 14:18
Konteks14:18 ‘The Lord is slow to anger and abounding in loyal love, 6 forgiving iniquity and transgression, 7 but by no means clearing 8 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 9
Bilangan 14:23
Konteks14:23 they will by no means 10 see the land that I swore to their fathers, nor will any of them who despised me see it.
Bilangan 17:5
Konteks17:5 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.”
Bilangan 20:24
Konteks20:24 “Aaron will be gathered to his ancestors, 11 for he will not enter into the land I have given to the Israelites because both of you 12 rebelled against my word 13 at the waters of Meribah.
Bilangan 21:23
Konteks21:23 But Sihon did not permit Israel to pass through his border; he 14 gathered all his forces 15 together and went out against Israel into the wilderness. When 16 he came to Jahaz, he fought against Israel.
[12:8] 1 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] 2 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] 3 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
[14:11] 4 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] 5 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
[14:18] 6 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] 8 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] 9 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.
[14:23] 10 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
[20:24] 11 sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.
[20:24] 12 tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.
[21:23] 16 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
