Bilangan 12:6

12:6 The Lord ¹  said, “Hear now my words: If there is a prophet among you, ²  I the Lord ³  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 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 ⁴  to approach him; the person he has chosen he will cause to approach him.

Bilangan 17:10

The Memorial

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 ⁵  before me, that they will not die.” ⁶ 

Bilangan 18:20

Duties of the Levites

18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property ⁷  among them – I am your portion and your inheritance among the Israelites.

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ⁸  to show me as holy ⁹  before ¹⁰  the Israelites, therefore you will not bring this community into the land I have given them.” ¹¹ 

Bilangan 21:34

21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon.

[12:6]  ¹ tn Heb “he.”

[12:6]  ² 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]  ³ 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”).

[16:5]  ⁴ tn Heb “him.”

[17:10]  ⁵ 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]  ⁶ tn This is another final imperfect in a purpose clause.

[18:20]  ⁷ tn The phrase “of property” is supplied as a clarification.

[20:12]  ⁸ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ⁹ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ¹⁰ tn Heb “in the eyes of.”

[20:12]  ¹¹ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.