Bilangan 10:11--25:18
Konteks10:11 1 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 2 10:12 So the Israelites set out 3 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 4 of the Lord, by the authority 5 of Moses.
10:14 The standard 6 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; 7 the tabernacle was to be set up 8 before they arrived. 9 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 10 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 11 of the Israelites according to their companies when they traveled. 12
10:29 13 Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, 14 “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, 15 for the Lord has promised good things 16 for Israel.” 10:30 But Hobab 17 said to him, “I will not go, but I will go instead to my own land and to my kindred.” 10:31 Moses 18 said, “Do not leave us, 19 because you know places for us to camp in the wilderness, and you could be our guide. 20 10:32 And if you come with us, it is certain 21 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; 22 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 23 And the cloud of the Lord was over them by day, when they traveled 24 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!” 25
11:1 26 When the people complained, 27 it displeased 28 the Lord. When the Lord heard 29 it, his anger burned, 30 and so 31 the fire of the Lord 32 burned among them and consumed some of the outer parts of the camp. 11:2 When the people cried to Moses, he 33 prayed to the Lord, and the fire died out. 34 11:3 So he called the name of that place Taberah 35 because there the fire of the Lord burned among them.
11:4 36 Now the mixed multitude 37 who were among them craved more desirable foods, 38 and so the Israelites wept again 39 and said, “If only we had meat to eat! 40 11:5 We remember 41 the fish we used to eat 42 freely 43 in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 11:6 But now we 44 are dried up, 45 and there is nothing at all before us 46 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. 47 11:9 And when the dew came down 48 on the camp in the night, the manna fell 49 with it.)
11:10 50 Moses heard the people weeping 51 throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 52 11:11 And Moses said to the Lord, “Why have you afflicted 53 your servant? Why have I not found favor in your sight, that 54 you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? 55 Did I give birth to 56 them, that you should say to me, ‘Carry them in your arms, as a foster father 57 bears a nursing child,’ to the land which you swore to their fathers? 11:13 From where shall I get 58 meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ 59 11:14 I am not able to bear this entire people alone, 60 because it 61 is too heavy for me! 11:15 But if you are going to deal 62 with me like this, then kill me immediately. 63 If I have found favor in your sight then do not let me see my trouble.” 64
11:16 65 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 66 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 67 all by yourself.
11:18 “And say to the people, ‘Sanctify yourselves 68 for tomorrow, and you will eat meat, for you have wept in the hearing 69 of the Lord, saying, “Who will give us meat to eat, 70 for life 71 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, 72 until it comes out your nostrils and makes you sick, 73 because you have despised 74 the Lord who is among you and have wept before him, saying, “Why 75 did we ever come out of Egypt?”’”
11:21 Moses said, “The people around me 76 are 600,000 on foot; 77 but you say, ‘I will give them meat, 78 that they may eat 79 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? 80 Now you will see whether my word to you will come true 81 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 82 and put it on the seventy elders. When the Spirit rested on them, 83 they prophesied, 84 but did not do so again. 85
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, 86 but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a 87 young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant 88 of Moses, one of his choice young men, 89 said, 90 “My lord Moses, stop them!” 91 11:29 Moses said to him, “Are you jealous for me? 92 I wish that 93 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 94 went out 95 from the Lord and brought quail 96 from the sea, and let them fall 97 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 98 high on the surface of the ground. 11:32 And the people stayed up 99 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 100 and they spread them out 101 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 102 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, 103 because there they buried the people that craved different food. 104 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.
12:1 105 Then Miriam and Aaron spoke against 106 Moses because of the Cushite 107 woman he had married 108 (for he had married an Ethiopian woman). 12:2 They 109 said, “Has the Lord only 110 spoken through Moses? Has he not also spoken through us?” 111 And the Lord heard it. 112
12:3 (Now the man Moses was very humble, 113 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 114 said, “Hear now my words: If there is a prophet among you, 115 I the Lord 116 will make myself known to him in a vision; I will speak with him in a dream. 12:7 My servant 117 Moses is not like this; he is faithful 118 in all my house. 12:8 With him I will speak face to face, 119 openly, 120 and not in riddles; and he will see the form 121 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 122 the cloud departed from above the tent, Miriam became 123 leprous 124 as snow. Then Aaron looked at 125 Miriam, and she was leprous!
12:11 So Aaron said to Moses, “O my lord, 126 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 127 mother’s womb!”
12:13 Then Moses cried to the Lord, “Heal her now, O God.” 128 12:14 The Lord said to Moses, “If her father had only spit 129 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. 130 12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.
13:1 131 The Lord spoke 132 to Moses: 13:2 “Send out men to investigate 133 the land of Canaan, which I am giving 134 to the Israelites. You are to send one man from each ancestral tribe, 135 each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command 136 of the Lord. All of them were leaders 137 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 138 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. 139
13:17 When Moses sent 140 them to investigate the land of Canaan, he told them, “Go up through the Negev, 141 and then go up into the hill country 13:18 and see 142 what the land is like, 143 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, 144 and bring back some of the fruit of the land.” Now it was the time of year 145 for the first ripe grapes. 146
13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, 147 at the entrance of Hamath. 148 13:22 When they went up through the Negev, they 149 came 150 to Hebron where Ahiman, Sheshai, and Talmai, 151 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 152 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 153 between two men, as well as some of the pomegranates and the figs. 13:24 That place was called 154 the Eshcol Valley, 155 because of the cluster 156 of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.
13:26 They came back 157 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 158 They reported 159 to the whole community and showed the fruit of the land. 13:27 They told Moses, 160 “We went to the land where you sent us. 161 It is indeed flowing with milk and honey, 162 and this is its fruit. 13:28 But 163 the inhabitants 164 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 165 of the Jordan.” 166
13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 167 and occupy it, 168 for we are well able to conquer it.” 169 13:31 But the men 170 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 171 report of the land they had investigated, saying, “The land that we passed through 172 to investigate is a land that devours 173 its inhabitants. 174 All the people we saw there 175 are of great stature. 13:33 We even saw the Nephilim 176 there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves 177 and to them.” 178
14:1 179 Then all the community raised a loud cry, 180 and the people wept 181 that night. 14:2 And all the Israelites murmured 182 against Moses and Aaron, and the whole congregation said to them, “If only we had died 183 in the land of Egypt, or if only we had perished 184 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, 185 “Let’s appoint 186 a leader 187 and return 188 to Egypt.”
14:5 Then Moses and Aaron fell down with their faces to the ground 189 before the whole assembled community 190 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 191 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. 192 14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. 193 Their protection 194 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. 195 But 196 the glory 197 of the Lord appeared to all the Israelites at the tent 198 of meeting.
14:11 The Lord said to Moses, “How long will this people despise 199 me, and how long will they not believe 200 in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, 201 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 202 it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants 203 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 204 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 205 this entire people at once, 206 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 207 be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, 208 forgiving iniquity and transgression, 209 but by no means clearing 210 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 211 14:19 Please forgive 212 the iniquity of this people according to your great loyal love, 213 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. 214 14:21 But truly, as I live, 215 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 216 me now these ten times, 217 and have not obeyed me, 218 14:23 they will by no means 219 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 220 will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) 221 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 222 with this evil congregation 223 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, 224 says 225 the Lord, I will surely do to you just what you have spoken in my hearing. 226 14:29 Your dead bodies 227 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 228 I swore 229 to settle 230 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, 231 and they will enjoy 232 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 233 in the wilderness forty years and suffer for your unfaithfulness, 234 until your dead bodies lie finished 235 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 236 your iniquities, forty years, and you will know what it means to thwart me. 237 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 238 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 239 the men who went to investigate the land, lived. 14:39 When Moses told 240 these things to all the Israelites, the people mourned 241 greatly.
14:40 And early 242 in the morning they went up to the crest of the hill country, 243 saying, “Here we are, and we will go up to the place that the Lord commanded, 244 for we have sinned.” 245 14:41 But Moses said, “Why 246 are you now transgressing the commandment 247 of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be 248 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 249 to go up to the crest of the hill, although 250 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 251 down and attacked them 252 as far as Hormah. 253
15:1 254 The Lord spoke to Moses: 15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, 255 which I am giving you, 256 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 257 a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 258 15:5 You must also prepare one-fourth of a hin of wine for a drink offering 259 with the burnt offering or the sacrifice for each lamb. 260 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 261 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 262 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 263 with you – or whoever is among you 264 in future generations 265 – 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. 266 15:15 One statute must apply 267 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 268 statute for your future generations. You and the resident foreigner will be alike 269 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 270 15:19 and you eat 271 some of the food of the land, you must offer up a raised offering 272 to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour 273 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.
15:22 274 “‘If you 275 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 276 of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 15:24 then if anything is done unintentionally 277 without the knowledge of 278 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 279 for the whole community of the Israelites, and they will be forgiven, 280 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 281 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 282 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 283 who acts defiantly, 284 whether native-born or a resident foreigner, insults 285 the Lord. 286 That person 287 must be cut off 288 from among his people. 15:31 Because he has despised 289 the word of the Lord and has broken 290 his commandment, that person 291 must be completely cut off. 292 His iniquity will be on him.’” 293
15:32 When the Israelites were 294 in the wilderness they found a man gathering wood on the Sabbath day. 295 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 296 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 297 just as the Lord commanded Moses.
15:37 The Lord spoke to Moses: 15:38 “Speak to the Israelites and tell them to make 298 tassels 299 for themselves on the corners of their garments throughout their generations, and put a blue thread 300 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 301 after your own heart and your own eyes that lead you to unfaithfulness. 302 15:40 Thus 303 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.”
16:1 304 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, 305 took men 306 16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders 307 of the community, chosen from the assembly, 308 famous men. 309 16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 310 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. 311 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 312 to approach him; the person he has chosen he will cause to approach him. 16:6 Do this, Korah, you and all your company: 313 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 314 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?” 315 16:12 Then Moses summoned 316 Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. 317 16:13 Is it a small thing 318 that you have brought us up out of the land that flows with milk and honey, 319 to kill us in the wilderness? Now do you want to make yourself a prince 320 over us? 16:14 Moreover, 321 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 322 these men? We will not come up.”
16:15 Moses was very angry, and he said to the Lord, “Have no respect 323 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 324 take his censer, put 325 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 326 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 327 from among this community, 328 that I may consume them in an instant.” 16:22 Then they threw themselves down with their faces to the ground 329 and said, “O God, the God of the spirits of all people, 330 will you be angry with the whole community when only one man sins?” 331
16:23 So the Lord spoke to Moses: 16:24 “Tell the community: ‘Get away 332 from around the homes of Korah, Dathan, and Abiram.’” 16:25 Then Moses got up 333 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 334 men, and do not touch anything they have, lest you be destroyed because 335 of all their sins.” 336 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 337 in the entrances of their tents with their wives, their children, and their toddlers. 16:28 Then Moses said, “This is how 338 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 339 16:29 If these men die a natural death, 340 or if they share the fate 341 of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, 342 and the earth opens its mouth and swallows them up 343 along with all that they have, and they 344 go down alive to the grave, 345 then you will know that these men have despised the Lord!”
16:31 When he had finished 346 speaking 347 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 348 who were around them fled at their cry, 349 for they said, “What if 350 the earth swallows us too?” 16:35 Then a fire 351 went out from the Lord and devoured the 250 men who offered incense.
16:36 (17:1) 352 The Lord spoke to Moses: 16:37 “Tell 353 Eleazar son of Aaron the priest to pick up 354 the censers out of the flame, for they are holy, and then scatter the coals of fire 355 at a distance. 16:38 As for the censers of these men who sinned at the cost of their lives, 356 they must be made 357 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 358 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 359 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!” 360 16:42 When the community assembled 361 against Moses and Aaron, they turned toward the tent of meeting – and 362 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. 363 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 364 as Moses commanded 365 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.
17:1 366 The Lord spoke to Moses: 17:2 “Speak to the Israelites, and receive from them a staff from each tribe, 367 one from every tribal leader, 368 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. 369 17:4 You must place them 370 in the tent of meeting before the ark of the covenant 371 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, 372 according to their tribes 373 – 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. 374
17:8 On the next day Moses went into the tent of the testimony – and 375 the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! 376 17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, 377 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 378 before me, that they will not die.” 379 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! 380 We perish, we all perish! 17:13 (17:28) 381 Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” 382
18:1 383 The Lord said to Aaron, “You and your sons and your tribe 384 with you must bear the iniquity of the sanctuary, 385 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 386 with you and minister to you while 387 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 388 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 389 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 390 no more wrath on the Israelites. 18:6 I myself have chosen 391 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 392 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 393 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 394 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. 395 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 396 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, 397 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 398 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 399 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 400 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 401 and die. 18:23 But the Levites must perform the service 402 of the tent of meeting, and they must bear their iniquity. 403 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 404 have no inheritance. 405 18:24 But I have given 406 to the Levites for an inheritance the tithes of the Israelites that are offered 407 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 408 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 409 to you as though it were grain from the threshing floor or as new wine 410 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 411 the Lord, from all the best of it, and the holiest part of it.’ 412
18:30 “Therefore you will say to them, 413 ‘When you offer up 414 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 415 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.’” 416
19:1 417 The Lord spoke to Moses and Aaron: 19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 418 the Israelites to bring 419 you a red 420 heifer 421 without blemish, which has no defect 422 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. 423 19:4 Eleazar the priest is to take 424 some of its blood with his finger, and sprinkle some of the blood seven times 425 directly in front of the tent of meeting. 19:5 Then the heifer must be burned 426 in his sight – its skin, its flesh, its blood, and its offal is to be burned. 427 19:6 And the priest must take cedar wood, hyssop, 428 and scarlet wool and throw them into the midst of the fire where the heifer is burning. 429 19:7 Then the priest must wash 430 his clothes and bathe himself 431 in water, and afterward he may come 432 into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it 433 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 434 for the community of the Israelites for use in the water of purification 435 – it is a purification for sin. 436 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 437 the corpse 438 of any person 439 will be ceremonially unclean 440 seven days. 19:12 He must purify himself 441 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, 442 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 443 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, 444 or the body of someone who died of natural causes, 445 or a human bone, or a grave, will be unclean seven days. 446
19:17 “‘For a ceremonially unclean person you must take 447 some of the ashes of the heifer 448 burnt for purification from sin and pour 449 fresh running 450 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, 451 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 452 the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 453 19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”
20:1 454 Then the entire community of Israel 455 entered the wilderness of Zin in the first month, 456 and the people stayed in Kadesh. 457 Miriam died and was buried there. 458
20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron. 20:3 The people contended 459 with Moses, saying, 460 “If only 461 we had died when our brothers died before the Lord! 20:4 Why 462 have you brought up the Lord’s community into this wilderness? So that 463 we and our cattle should die here? 20:5 Why 464 have you brought us up from Egypt only to bring us to 465 this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”
20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them. 20:7 Then the Lord spoke to Moses: 20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak 466 to the rock before their eyes. It will pour forth 467 its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”
20:9 So Moses took the staff from before the Lord, just as he commanded him. 20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 468 must we bring 469 water out of this rock for you?” 20:11 Then Moses raised his hand, and struck the rock twice with his staff. And water came out abundantly. So the community drank, and their beasts drank too.
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 470 to show me as holy 471 before 472 the Israelites, therefore you will not bring this community into the land I have given them.” 473
20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained 474 among them.
20:14 475 Moses 476 sent messengers from Kadesh to the king of Edom: 477 “Thus says your brother Israel: ‘You know all the hardships we have experienced, 478 20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, 479 and the Egyptians treated us and our ancestors badly. 480 20:16 So when we cried to the Lord, he heard our voice and sent a messenger, 481 and has brought us up out of Egypt. Now 482 we are here in Kadesh, a town on the edge of your country. 483 20:17 Please let us pass through 484 your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King’s Highway; 485 we will not turn to the right or the left until we have passed through your region.’” 486
20:18 But Edom said to him, “You will not pass through me, 487 or I will come out against 488 you with the sword.” 20:19 Then the Israelites said to him, “We will go along the highway, and if we 489 or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”
20:20 But he said, “You may not pass through.” Then Edom came out against them 490 with a large and powerful force. 491 20:21 So Edom refused to give Israel passage through his border; therefore Israel turned away from him.
20:22 So the entire company of Israelites 492 traveled from Kadesh and came to Mount Hor. 493 20:23 And the Lord spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom. He said: 20:24 “Aaron will be gathered to his ancestors, 494 for he will not enter into the land I have given to the Israelites because both of you 495 rebelled against my word 496 at the waters of Meribah. 20:25 Take Aaron and Eleazar his son, and bring them up on Mount Hor. 20:26 Remove Aaron’s priestly garments 497 and put them on Eleazar his son, and Aaron will be gathered to his ancestors 498 and will die there.”
20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight 499 of the whole community. 20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain. 20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.
21:1 500 When the Canaanite king of Arad 501 who lived in the Negev 502 heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.
21:2 So Israel made a vow 503 to the Lord and said, “If you will indeed deliver 504 this people into our 505 hand, then we will utterly destroy 506 their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, 507 and they utterly destroyed them and their cities. So the name of the place was called 508 Hormah.
21:4 Then they traveled from Mount Hor by the road to the Red Sea, 509 to go around the land of Edom, but the people 510 became impatient along the way. 21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we 511 detest this worthless 512 food.”
21:6 So the Lord sent poisonous 513 snakes 514 among the people, and they bit the people; many people of Israel died. 21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 515 the snakes from us.” So Moses prayed for the people.
21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks 516 at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. 517
21:10 518 The Israelites traveled on and camped in Oboth. 21:11 Then they traveled on from Oboth and camped at Iye Abarim, 519 in the wilderness that is before Moab, on the eastern side. 520 21:12 From there they moved on and camped in the valley of Zered. 21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions 521 of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites. 21:14 This is why it is said in the Book of the Wars of the Lord,
“Waheb in Suphah 522 and the wadis,
the Arnon 21:15 and the slope of the valleys 523
that extends to the dwelling of Ar, 524
and falls off at the border of Moab.”
21:16 And from there they traveled 525 to Beer; 526 that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.” 21:17 Then Israel sang 527 this song:
“Spring up, O well, sing to it!
21:18 The well which the princes 528 dug,
which the leaders of the people opened
with their scepters and their staffs.”
And from the wilderness they traveled to Mattanah; 21:19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness. 529
21:21 530 Then Israel sent messengers to King Sihon of the Amorites, saying, 531
21:22 “Let us 532 pass through your land; 533 we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.” 21:23 But Sihon did not permit Israel to pass through his border; he 534 gathered all his forces 535 together and went out against Israel into the wilderness. When 536 he came to Jahaz, he fought against Israel. 21:24 But the Israelites 537 defeated him in battle 538 and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended. 21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 539 21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, 540 as far as the Arnon. 21:27 That is why those who speak in proverbs 541 say,
“Come to Heshbon, let it be built.
Let the city of Sihon be established! 542
21:28 For fire went out from Heshbon,
a flame from the city of Sihon.
It has consumed Ar of Moab
and the lords 543 of the high places of Arnon.
21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 544
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
21:30 We have overpowered them; 545
Heshbon has perished as far as Dibon.
We have shattered them as far as Nophah,
which 546 reaches to Medeba.”
21:31 So the Israelites 547 lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter 548 Jaazer, and they captured its villages 549 and dispossessed the Amorites who were there.
21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces 550 marched out against them to do battle at Edrei. 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. 21:35 So they defeated Og, 551 his sons, and all his people, until there were no survivors, 552 and they possessed his land.
22:1 553 The Israelites traveled on 554 and camped in the plains of Moab on the side of the Jordan River 555 across from Jericho. 556 22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites. 22:3 And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites.
22:4 So the Moabites said to the elders of Midian, “Now this mass of people 557 will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time. 22:5 And he sent messengers to Balaam 558 son of Beor at Pethor, which is by the Euphrates River 559 in the land of Amaw, 560 to summon him, saying, “Look, a nation has come out of Egypt. They cover the face 561 of the earth, and they are settling next to me. 22:6 So 562 now, please come and curse this nation 563 for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 564 and drive them out of the land. For I know that whoever you bless is blessed, 565 and whoever you curse is cursed.”
22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported 566 to him the words of Balak. 22:8 He replied to them, “Stay 567 here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam. 22:9 And God came to Balaam and said, “Who are these men with you?” 22:10 Balaam said to God, “Balak son of Zippor, king of Moab, has sent a message to me, saying, 22:11 “Look, a nation has come out 568 of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them 569 and drive them out.” 570 22:12 But God said to Balaam, “You must not go with them; you must not curse the people, 571 for they are blessed.” 572
22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, 573 for the Lord has refused to permit me to go 574 with you.” 22:14 So the princes of Moab departed 575 and went back to Balak and said, “Balaam refused to come with us.”
22:15 Balak again sent princes, 576 more numerous and more distinguished than the first. 577 22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming 578 to me. 22:17 For I will honor you greatly, 579 and whatever you tell me I will do. So come, put a curse on this nation for me.’”
22:18 Balaam replied 580 to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment 581 of the Lord my God 582 to do less or more. 22:19 Now therefore, please stay 583 the night here also, that I may know what more the Lord might say to me.” 584 22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.” 22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.
22:22 Then God’s anger was kindled 585 because he went, and the angel of the Lord stood in the road to oppose 586 him. Now he was riding on his donkey and his two servants were with him. 22:23 And the donkey saw the angel of the Lord standing in the road with 587 his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.
22:24 Then the angel of the Lord stood in a path 588 among the vineyards, where there was a wall on either side. 589 22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. 590
22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.
22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?” 22:29 And Balaam said to the donkey, “You have made me look stupid; I wish 591 there were a sword in my hand, for I would kill you right now.” 22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted 592 to treat you this way?” 593 And he said, “No.” 22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. 594 22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing 595 is perverse before me. 596 22:33 The donkey saw me and turned from me these three times. If 597 she had not turned from me, I would have killed you but saved her alive.” 22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. 598 So now, if it is evil in your sight, 599 I will go back home.” 600 22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak 601 the word that I will speak to you.” 602 So Balaam went with the princes of Balak.
22:36 When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory. 22:37 Balak said to Balaam, “Did I not send again and again 603 to you to summon you? Why did you not come to me? Am I not able to honor you?” 604 22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able 605 to speak 606 just anything? I must speak 607 only the word that God puts in my mouth.” 22:39 So Balaam went with Balak, and they came to Kiriath-huzoth. 22:40 And Balak sacrificed bulls and sheep, and sent some 608 to Balaam, and to the princes who were with him. 22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. 609 From there he saw the extent of the nation.
23:1 610 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.” 23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each 611 altar a bull and a ram. 23:3 Balaam said to Balak, “Station yourself 612 by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me 613 I will tell you.” 614 Then he went to a deserted height. 615
23:4 Then God met Balaam, who 616 said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.” 23:5 Then the Lord put a message 617 in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” 618
23:6 So he returned to him, and he was still 619 standing by his burnt offering, he and all the princes of Moab. 23:7 Then Balaam 620 uttered 621 his oracle, saying,
“Balak, the king of Moab, brought me 622 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 623
23:8 How 624 can I curse 625 one whom God has not cursed,
or how can I denounce one whom the Lord has not denounced?
23:9 For from the top of the rocks I see them; 626
from the hills I watch them. 627
Indeed, a nation that lives alone,
and it will not be reckoned 628 among the nations.
23:10 Who 629 can count 630 the dust 631 of Jacob,
Or number 632 the fourth part of Israel?
Let me 633 die the death of the upright, 634
and let the end of my life 635 be like theirs.” 636
23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 637 you have only blessed them!” 638 23:12 Balaam replied, 639 “Must I not be careful 640 to speak what the Lord has put in my mouth?” 641 23:13 Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”
23:14 So Balak brought Balaam 642 to the field of Zophim, to the top of Pisgah, 643 where 644 he built seven altars and offered a bull and a ram on each altar. 23:15 And Balaam 645 said to Balak, “Station yourself here 646 by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message 647 in his mouth and said, “Return to Balak, and speak what I tell you.” 23:17 When Balaam 648 came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”
23:18 Balaam 649 uttered 650 his oracle, and said,
“Rise up, 651 Balak, and hear;
Listen to me, son of Zippor:
23:19 God is not a man, that he should lie,
nor a human being, 652 that he should change his mind.
Has he said, and will he not do it?
Or has he spoken, and will he not make it happen? 653
23:20 Indeed, I have received a command 654 to bless;
he has blessed, 655 and I cannot reverse it. 656
23:21 He 657 has not looked on iniquity in Jacob, 658
nor has he seen trouble 659 in Israel.
The Lord their God is with them;
his acclamation 660 as king is among them.
23:22 God brought them 661 out of Egypt.
They have, as it were, the strength of a wild bull. 662
23:23 For there is no spell against 663 Jacob,
nor is there any divination against Israel.
At this time 664 it must be said 665 of Jacob
and of Israel, ‘Look at 666 what God has done!’
23:24 Indeed, the people will rise up like a lioness,
and like a lion raises himself up;
they will not lie down until they eat their 667 prey,
and drink the blood of the slain.” 668
23:25 Balak said to Balaam, “Neither curse them at all 669 nor bless them at all!” 670 23:26 But Balaam replied 671 to Balak, “Did I not tell you, ‘All that the Lord speaks, 672 I must do’?”
23:27 Balak said to Balaam, “Come, please; I will take you to another place. Perhaps it will please God 673 to let you curse them for me from there.” 674 23:28 So Balak took Balaam to the top of Peor, that looks toward the wilderness. 675 23:29 Then Balaam said to Balak, “Build seven altars here for me, and prepare seven bulls and seven rams.” 23:30 So Balak did as Balaam had said, and offered a bull and a ram on each altar.
24:1 676 When Balaam saw that it pleased the Lord to bless Israel, 677 he did not go as at the other times 678 to seek for omens, 679 but he set his face 680 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 681 and the Spirit of God came upon him. 24:3 Then he uttered this oracle: 682
“The oracle 683 of Balaam son of Beor;
the oracle of the man whose eyes are open; 684
24:4 the oracle of the one who hears the words of God,
who sees a vision from the Almighty,
although falling flat on the ground 685 with eyes open: 686
24:5 ‘How 687 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 688 valleys 689 stretched forth,
like gardens by the river’s side,
like aloes 690 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 691
and their descendants will be like abundant 692 water; 693
their king will be greater than Agag, 694
and their kingdom will be exalted.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 695
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 696 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 697 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 698 them these three times! 24:11 So now, go back where you came from! 699 I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”
24:12 Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, 24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 700 the commandment 701 of the Lord to do either good or evil of my own will, 702 but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go 703 back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” 704
24:15 Then he uttered this oracle: 705
“The oracle of Balaam son of Beor;
the oracle of the man whose eyes are open;
24:16 the oracle of the one who hears the words of God,
and who knows the knowledge of the Most High,
who sees a vision from the Almighty,
although falling flat on the ground with eyes open:
24:17 ‘I see him, but not now;
I behold him, but not close at hand. 706
A star 707 will march forth 708 out of Jacob,
and a scepter 709 will rise out of Israel.
He will crush the skulls 710 of Moab,
and the heads 711 of all the sons of Sheth. 712
24:18 Edom will be a possession,
Seir, 713 his enemies, will also be a possession;
but Israel will act valiantly.
24:19 A ruler will be established from Jacob;
he will destroy the remains of the city.’” 714
24:20 Then Balaam 715 looked on Amalek and delivered this oracle: 716
“Amalek was the first 717 of the nations,
but his end will be that he will perish.”
24:21 Then he looked on the Kenites and uttered this oracle:
“Your dwelling place seems strong,
and your nest 718 is set on a rocky cliff.
24:22 Nevertheless the Kenite will be consumed. 719
How long will Asshur take you away captive?”
24:23 Then he uttered this oracle:
“O, who will survive when God does this! 720
24:24 Ships will come from the coast of Kittim, 721
and will afflict Asshur, 722 and will afflict Eber,
and he will also perish forever.” 723
24:25 Balaam got up and departed and returned to his home, 724 and Balak also went his way.
25:1 725 When 726 Israel lived in Shittim, the people began to commit sexual immorality 727 with the daughters of Moab. 25:2 These women invited 728 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 729 25:3 When Israel joined themselves to Baal-peor, 730 the anger of the Lord flared up against Israel.
25:4 The Lord said to Moses, “Arrest all the leaders 731 of the people, and hang them up 732 before the Lord in broad daylight, 733 so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men 734 who were joined to Baal-peor.”
25:6 Just then 735 one of the Israelites came and brought to his brothers 736 a Midianite woman in the plain view of Moses and of 737 the whole community of the Israelites, while they 738 were weeping at the entrance of the tent of meeting. 25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, 739 he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent 740 and thrust through the Israelite man and into the woman’s abdomen. 741 So the plague was stopped from the Israelites. 742 25:9 Those that died in the plague were 24,000.
25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 743 for my sake among them, so that I did not consume the Israelites in my zeal. 744 25:12 Therefore, announce: 745 ‘I am going to give 746 to him my covenant of peace. 747 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 748 and has made atonement 749 for the Israelites.’”
25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan 750 of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader 751 over the people of a clan of Midian. 752
25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble 753 to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived 754 you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, 755 their sister, who was killed on the day of the plague that happened as a result of Peor.”
[10:11] 1 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] 2 tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.
[10:11] tn The expression is difficult; it is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as “tabernacle of the Token”; NAB has “the dwelling of the commandments.”
[10:12] 3 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
[10:14] 6 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] 7 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
[10:21] 8 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
[10:21] 9 tn Heb “against their coming.”
[10:25] 10 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] 11 tn Or “journeyings of.”
[10:28] 12 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] 13 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] 14 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] 15 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] 16 tn The Hebrew text simply has “has spoken good” for Israel.
[10:30] 17 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
[10:31] 18 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[10:31] 19 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] 20 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] 21 tn Heb “and it shall be.”
[10:33] 22 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
[10:34] 23 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] 24 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
[10:36] 25 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] 26 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] 27 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] 28 tn Heb “it was evil in the ears of the
[11:1] 29 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 30 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] 31 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] 32 sn The “fire of the
[11:2] 34 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] 35 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] 36 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] 37 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] 38 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] 39 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] tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow.
[11:4] 40 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] 41 tn The perfect tense here expresses the experience of a state of mind.
[11:5] sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the
[11:5] 42 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
[11:5] 43 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] 45 sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.
[11:6] 46 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
[11:8] 47 tn Heb “And its taste was like the taste of fresh olive oil.”
[11:9] 48 tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.
[11:10] 50 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] 51 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] 52 tn Heb “it was evil in the eyes of Moses.”
[11:11] 53 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] 54 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] 58 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
[11:13] 59 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
[11:14] 60 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] 61 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] 62 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] 63 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] 64 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] 65 sn The
[11:16] 66 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] 67 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] 68 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] 69 tn Heb “in the ears.”
[11:18] 70 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] 71 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] 72 tn Heb “a month of days.” So also in v. 21.
[11:20] 73 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] 74 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] 75 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] 76 tn Heb “the people who I am in their midst,” i.e., among whom I am.
[11:21] 77 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
[11:21] 78 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] 79 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] 80 sn This anthropomorphic expression concerns the power of God. The “hand of the
[11:23] 81 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
[11:25] 82 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 83 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] 84 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] 85 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] 86 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] 87 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
[11:28] 88 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] 89 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] 90 tn Heb “answered and said.”
[11:28] 91 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] 92 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] 93 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] 94 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] 95 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] 96 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] 97 tn Or “left them fluttering.”
[11:31] 98 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] 99 tn Heb “rose up, stood up.”
[11:32] 100 sn This is about two thousand liters.
[11:32] 101 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] 102 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] 103 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] 104 tn The words “different food” are implied, and are supplied in the translation for clarity.
[12:1] 105 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] 106 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] sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the
[12:1] 107 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] 109 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] 110 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
[12:2] 111 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] sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.
[12:2] 112 sn The statement is striking. Obviously the
[12:3] 113 tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.
[12:3] tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.
[12:3] sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).
[12:6] 115 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] 116 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] 117 sn The title “my servant” or “servant of the
[12:7] 118 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] 119 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] 120 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] 121 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] 122 tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.
[12:10] 123 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] 124 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] 125 tn Heb “turned to.”
[12:11] 126 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] 127 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] 128 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] 129 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] 130 tn The clause has the Niphal infinitive construct after a temporal preposition.
[13:1] 131 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] 132 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
[13:2] 133 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] 134 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] 135 tn Heb “one man one man of the tribe of his fathers.”
[13:11] 138 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
[13:16] 139 sn The difference in the names is slight, a change from “he saves” to “the
[13:17] 140 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] 141 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] 142 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] 143 tn Heb “see the land, what it is.”
[13:20] 144 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] 145 tn Heb “Now the days were the days of.”
[13:20] 146 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
[13:21] 147 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] 148 tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”
[13:22] 149 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 150 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] 151 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] 152 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] 153 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] 154 tn The verb is rendered as a passive because there is no expressed subject.
[13:24] 155 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] 156 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] 157 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] 158 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] 159 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
[13:27] 160 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 161 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 162 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] 163 tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
[13:28] 164 tn Heb “the people who are living in the land.”
[13:29] 165 tn Heb “by the side [hand] of.”
[13:29] 166 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
[13:30] 167 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] 168 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] 169 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] 170 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
[13:32] 171 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
[13:32] 172 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] 173 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] 174 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] 175 tn Heb “in its midst.”
[13:33] 176 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] sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.
[13:33] 177 tn Heb “in our eyes.”
[13:33] 178 tn Heb “in their eyes.”
[14:1] 179 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] 180 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] 181 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] 182 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] 183 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] 185 tn Heb “a man to his brother.”
[14:4] 186 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] 187 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] 188 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] 189 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] 190 tn Heb “before all the assembly of the congregation.”
[14:7] 191 tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”
[14:8] 192 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] 193 sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
[14:9] 194 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] 195 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] 196 tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.
[14:10] 197 sn The glory of the
[14:10] 198 tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”
[14:11] 199 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] 200 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] 201 tc The Greek version has “death.”
[14:13] 202 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] 203 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
[14:14] 204 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] 205 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] 206 tn Heb “as one man.”
[14:17] 207 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] 208 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] 209 tn Or “rebellion.”
[14:18] 210 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] 211 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] 212 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] 213 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] 214 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
[14:21] 215 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
[14:22] 216 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] 217 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
[14:22] 218 tn Heb “listened to my voice.”
[14:23] 219 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] 221 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] 222 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] 223 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] 224 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] 225 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
[14:28] 226 tn Heb “in my ears.”
[14:28] sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).
[14:29] 227 tn Or “your corpses” (also in vv. 32, 33).
[14:30] 228 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
[14:30] 229 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
[14:30] 230 tn Heb “to cause you to dwell; to cause you to settle.”
[14:33] 233 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
[14:33] 234 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] 235 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] 236 tn Heb “you shall bear.”
[14:34] 237 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] 238 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] 239 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] 240 tn The preterite here is subordinated to the next preterite to form a temporal clause.
[14:39] 241 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] 242 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] 243 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] 244 tn The verb is simply “said,” but it means the place that the
[14:40] 245 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the
[14:41] 246 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] 248 tn This verb could also be subordinated to the preceding: “that you be not smitten.”
[14:44] 249 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] 250 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
[14:45] 251 tn Heb “came down.”
[14:45] 252 tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”
[14:45] 253 tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.
[15:1] 254 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] 255 tn Heb “the land of your habitations.”
[15:2] 256 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] 257 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
[15:4] 258 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] 259 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century
[15:5] 260 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
[15:9] 261 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] 262 tn Heb “according to thus shall it be done.”
[15:14] 263 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] 264 tn Heb “in your midst.”
[15:14] 265 tn The Hebrew text just has “to your generations,” but it means in the future.
[15:14] 266 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] 267 tn The word “apply” is supplied in the translation.
[15:15] 268 tn Or “a statute forever.”
[15:15] 269 tn Heb “as you, as [so] the alien.”
[15:18] 270 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] 271 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] 272 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] 273 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] 274 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] 275 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] 277 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] 278 tn Heb “[away] from the eyes of the community.”
[15:25] 279 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] 280 tn Or “they will be forgiven.”
[15:26] 281 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] 282 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] 284 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] 285 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 286 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 288 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] 289 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] 290 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 292 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] 293 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] 294 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 295 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] 296 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] 297 tn Heb “stoned him with stones, and he died.”
[15:38] 298 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] 299 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] 300 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] 301 tn Heb “seek out, look into.”
[15:39] 302 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] 303 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] 304 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] 305 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 306 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] 307 tn Heb “princes” (so KJV, ASV).
[16:2] 308 tn These men must have been counselors or judges of some kind.
[16:2] 309 tn Heb “men of name,” or “men of renown.”
[16:3] 310 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] 311 tn Heb “fell on his face.”
[16:6] 313 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] 314 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.”
[16:10] sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the
[16:11] 315 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] 316 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] 317 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] 318 tn The question is rhetorical. It was not a small thing to them – it was a big thing.
[16:13] 319 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] 320 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] 321 tn Here אַף (’af) has the sense of “in addition.” It is not a common use.
[16:14] 322 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] 323 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] 324 tn Heb “and take, a man, his censer.”
[16:17] 325 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] 326 tn This clause is clearly foundational for the clause that follows, the appearance of the
[16:21] 327 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] 328 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] 329 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
[16:22] 330 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] 331 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] 332 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] 334 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] 335 tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”
[16:26] 336 sn The impression is that the people did not hear what the
[16:27] 337 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] 339 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] 340 tn Heb “if like the death of every man they die.”
[16:29] 341 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
[16:30] 342 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] 343 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
[16:30] 344 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] 345 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] 346 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] 347 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] 348 tn Heb “all Israel.”
[16:35] 351 tn For a discussion of the fire of the
[16:36] 352 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] 354 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] 355 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] 356 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
[16:38] 357 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] 358 tn Heb “from the seed of.”
[16:41] 360 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] 361 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
[16:42] 362 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] 363 tn Heb “they fell on their faces.”
[16:47] 365 tn Or “had spoken” (NASB); NRSV “had ordered.”
[17:1] 366 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] 367 tn Heb “receive from them a rod, a rod from the house of a father.”
[17:2] 368 tn Heb “from every leader of them according to their fathers’ house.”
[17:3] 369 tn Heb “one rod for the head of their fathers’ house.”
[17:4] 370 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] 371 tn The Hebrew text simply reads “the covenant” or “the testimony.”
[17:6] 372 tn Heb “a rod for one leader, a rod for one leader.”
[17:6] 373 tn Heb “the house of their fathers.”
[17:7] 374 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] 375 tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.
[17:8] 376 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] 377 tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.
[17:10] 378 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] 379 tn This is another final imperfect in a purpose clause.
[17:12] 380 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] 381 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] 382 tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).
[18:1] 383 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] 384 tn Heb “your father’s house.”
[18:1] 385 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] 386 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] 387 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 388 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 389 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 390 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 392 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] 393 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] 394 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 395 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] 396 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 397 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] 398 tn Or “throw, toss.”
[18:19] 399 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] 400 tn The phrase “of property” is supplied as a clarification.
[18:22] 401 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] 402 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] 403 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 404 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 405 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] 406 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] 407 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] 408 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] 409 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] 410 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 411 tn The construction is “every raised offering of the
[18:29] 412 tn Or “its hallowed thing.”
[18:30] 413 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] 414 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 415 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 416 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] 417 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] 419 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] 420 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] 421 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] 422 tn Heb “wherein there is no defect.”
[19:3] 423 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] 424 tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.
[19:4] 425 sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.
[19:5] 426 tn Again, the verb has no expressed subject, and so is given a passive translation.
[19:5] 427 tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.
[19:6] 428 sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.
[19:6] 429 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] 430 tn The sequence continues with the perfect tense and vav (ו) consecutive.
[19:7] 431 tn Heb “his flesh.”
[19:7] 432 tn This is the imperfect of permission.
[19:8] 433 sn Here the text makes clear that he had at least one assistant.
[19:9] 434 tn Heb “it will be.”
[19:9] 435 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] 436 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] 437 tn The form is the participle with the article functioning as a substantive: “the one who touches.”
[19:11] 438 tn Heb “the dead.”
[19:11] 439 tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.
[19:11] 440 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] 441 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] 442 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] 443 tn The word order gives the classification and then the condition: “a man, when he dies….”
[19:16] 444 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] 445 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] 446 sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.
[19:17] 447 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] 448 tn The word “heifer” is not in the Hebrew text, but it is implied.
[19:17] 449 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] 450 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] 451 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] 452 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] 453 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.
[20:1] 454 sn This chapter is the account of how Moses struck the rock in disobedience to the
[20:1] 455 tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”
[20:1] 456 sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.
[20:1] 457 sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.
[20:1] 458 sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.
[20:3] 459 tn The verb is רִיב (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram’s men and Lot’s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling – it is directed, intentional, and well-argued. For further discussion, see J. Limburg, “The Root ‘rib’ and the Prophetic Lawsuit Speeches,” JBL 88 (1969): 291-304.
[20:3] 460 tn Heb “and they said, saying.”
[20:3] 461 tn The particle לוּ (lu) indicates the optative nuance of the line – the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
[20:4] 462 tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.
[20:4] 463 tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”
[20:5] 465 tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
[20:8] 466 tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.
[20:8] 467 tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”
[20:10] 468 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
[20:10] 469 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
[20:12] 470 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
[20:12] 471 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] 472 tn Heb “in the eyes of.”
[20:12] 473 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.
[20:13] 474 tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.
[20:14] 475 sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.
[20:14] 476 tn Heb “And Moses sent.”
[20:14] 477 sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.
[20:15] 479 tn Heb “many days.”
[20:15] 480 tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”
[20:16] 481 tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.
[20:16] 482 tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.
[20:16] 483 tn Heb “your border.”
[20:17] 484 tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.
[20:17] 485 sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).
[20:18] 487 tn The imperfect tense here has the nuance of prohibition.
[20:19] 489 tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”
[20:20] 490 tn Heb “to meet him.”
[20:20] 491 tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.
[20:22] 492 tn Again the passage uses apposition: “the Israelites, the whole community.”
[20:22] 493 sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6).
[20:24] 494 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] 495 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.
[20:26] 497 tn The word “priestly” is supplied in the translation for clarity.
[20:26] 498 tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.
[21:1] 500 sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
[21:1] 501 sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
[21:1] 502 tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
[21:2] 503 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 504 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 506 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[21:3] 507 tc Smr, Greek, and Syriac add “into his hand.”
[21:3] 508 tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
[21:4] 509 tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.
[21:4] 510 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
[21:5] 511 tn Heb “our souls.”
[21:5] 512 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
[21:6] 514 tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
[21:7] 515 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
[21:8] 516 tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”
[21:9] 517 sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.
[21:10] 518 sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.
[21:11] 519 sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.
[21:11] 520 tn Heb “the rising of the sun.”
[21:14] 522 tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the
[21:15] 523 tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.
[21:15] 524 sn The place is unknown; it is apparently an important city in the region.
[21:16] 525 tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.
[21:16] 526 sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.
[21:17] 527 tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.
[21:18] 528 sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.
[21:20] 529 tn Or perhaps as a place name, “Jeshimon.”
[21:21] 530 sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.
[21:21] 531 tc Smr and the LXX have “words of peace.”
[21:22] 532 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”
[21:22] 533 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”
[21:23] 536 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
[21:24] 537 tn The Hebrew text has “Israel,” but the verb is plural.
[21:24] 538 tn Heb “with the edge of the sword.”
[21:25] 539 tn Heb “its daughters.”
[21:26] 540 sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.
[21:27] 541 sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.
[21:27] 542 tn Meaning, “rebuilt and restored.”
[21:28] 543 tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.
[21:29] 544 sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
[21:30] 545 tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).
[21:30] 546 tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).
[21:32] 548 tn Heb “Moses sent to spy out.”
[21:32] 549 tn Heb “daughters.”
[21:35] 551 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
[21:35] 552 tn Heb “no remnant.”
[22:1] 553 sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).
[22:1] 554 tn The verse begins with the vav (ו) consecutive.
[22:1] 555 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[22:1] 556 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[22:4] 557 tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.
[22:5] 558 sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.
[22:5] 559 tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).
[22:5] 560 tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”
[22:5] 561 tn Heb “eye.” So also in v. 11.
[22:6] 562 tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.
[22:6] 563 tn Heb “people.” So also in vv. 10, 17, 41.
[22:6] 564 tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.
[22:6] 565 tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.
[22:8] 567 tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the
[22:11] 568 tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.
[22:11] 569 tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).
[22:11] 570 tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.
[22:12] 571 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
[22:12] 572 tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[22:13] 573 tc The LXX adds “to your lord.”
[22:13] 574 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.”
[22:15] 576 tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”
[22:15] 577 tn Heb “than these.”
[22:16] 578 tn The infinitive construct is the object of the preposition.
[22:17] 579 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.
[22:18] 580 tn Heb “answered and said.”
[22:18] 582 sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.
[22:19] 583 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 584 tn This clause is also a verbal hendiadys: “what the
[22:22] 585 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
[22:22] 586 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
[22:23] 587 tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.
[22:24] 588 tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.
[22:24] 589 tn Heb “a wall on this side, and a wall on that side.”
[22:25] 590 tn Heb “he added to beat her,” another verbal hendiadys.
[22:29] 591 tn The optative clause is introduced with the particle לוּ (lu).
[22:30] 592 tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
[22:30] 593 tn Heb “to do thus to you.”
[22:31] 594 tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.
[22:32] 595 tn Heb “your way.”
[22:32] 596 tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.
[22:33] 597 tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).
[22:34] 598 sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.
[22:34] 599 sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.
[22:34] 600 tn The verb is the cohortative from “return”: I will return [me].
[22:35] 601 tn The imperfect tense here can be given the nuance of permission.
[22:35] 602 tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”
[22:37] 603 tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.
[22:37] 604 sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.
[22:38] 605 tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”
[22:38] 606 tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.
[22:38] 607 tn The imperfect tense is here taken as an obligatory imperfect.
[22:40] 608 sn The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.
[22:41] 609 sn The name Bamoth Baal means “the high places of Baal.”
[23:1] 610 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[23:2] 611 tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.
[23:3] 612 tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.
[23:3] 613 tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.
[23:3] 614 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
[23:3] 615 sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.
[23:4] 616 tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.
[23:5] 618 tn Heb “and thus you shall speak.”
[23:6] 619 tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.
[23:7] 620 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:7] 622 tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.
[23:7] 623 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.
[23:8] 624 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
[23:8] 625 tn The imperfect tense should here be classified as a potential imperfect.
[23:9] 626 tn Heb “him,” but here it refers to the Israelites (Israel).
[23:9] 627 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
[23:9] 628 tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.
[23:10] 629 tn The question is again rhetorical; it means no one can count them – they are innumerable.
[23:10] 630 tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
[23:10] 631 sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.
[23:10] 632 tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.
[23:10] 633 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
[23:10] 634 sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.
[23:10] 635 tn Heb “my latter end.”
[23:11] 637 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
[23:11] 638 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.
[23:12] 639 tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.
[23:12] 640 tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the
[23:12] 641 tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.
[23:14] 642 tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.
[23:14] 643 tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”
[23:14] 644 tn Heb “and he built.”
[23:15] 645 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:15] 646 tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the
[23:17] 648 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:18] 649 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
[23:18] 651 tn The verb probably means “pay attention” in this verse.
[23:19] 652 tn Heb “son of man.”
[23:19] 653 tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.
[23:20] 654 tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.
[23:20] 655 sn The reference is probably to the first speech, where the
[23:20] 656 tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.
[23:21] 657 tn These could be understood as impersonal and so rendered “no one has discovered.”
[23:21] 658 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.
[23:21] 659 tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.
[23:21] 660 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
[23:22] 661 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
[23:22] 662 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).
[23:23] 663 tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.
[23:23] 664 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
[23:23] 665 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”
[23:23] 666 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
[23:24] 667 tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
[23:24] 668 sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.
[23:25] 669 tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother.
[23:25] 670 tn The same construction now works with “nor bless them at all.” The two together form a merism – “don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either.
[23:26] 671 tn Heb “answered and said.”
[23:26] 672 tn This first clause, “all that the
[23:27] 673 tn Heb “be pleasing in the eyes of God.”
[23:27] 674 sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.
[23:28] 675 tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).
[24:1] 676 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
[24:1] 677 tn Heb “it was good in the eyes of the
[24:1] 678 tn Heb “as time after time.”
[24:1] 679 tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
[24:1] 680 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
[24:2] 681 tn Heb “living according to their tribes.”
[24:3] 682 tn Heb “and he took up his oracle and said.”
[24:3] 683 tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.
[24:3] 684 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
[24:4] 685 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.
[24:4] 686 tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.
[24:5] 687 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
[24:6] 688 tn Heb “as valleys they spread forth.”
[24:6] 689 tn Or “rows of palms.”
[24:6] 690 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
[24:7] 691 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
[24:7] 693 sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
[24:7] 694 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
[24:8] 695 tn Heb “they will devour nations,” their adversaries.
[24:9] 696 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[24:10] 697 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
[24:10] 698 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
[24:11] 699 tn Heb “flee to your place.”
[24:13] 700 tn Heb “I am not able to go beyond.”
[24:13] 702 tn Heb “from my heart.”
[24:14] 703 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
[24:14] 704 tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
[24:15] 705 tn Heb “and he took up his oracle and said.”
[24:17] 707 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in
[24:17] 708 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”
[24:17] 709 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
[24:17] 710 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 711 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
[24:17] 712 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
[24:18] 713 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
[24:19] 714 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
[24:20] 715 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[24:20] 716 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
[24:20] 717 sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.
[24:21] 718 sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.
[24:22] 719 tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.
[24:23] 720 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
[24:24] 721 tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
[24:24] 722 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
[24:24] 723 tn Or “it will end in utter destruction.”
[25:1] 725 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
[25:1] 726 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
[25:1] 727 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
[25:2] 728 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
[25:2] 729 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
[25:3] 730 tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.
[25:3] sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.
[25:4] 731 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
[25:4] 732 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
[25:4] 733 tn Heb “in the sun.” This means in broad daylight.
[25:5] 734 tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
[25:6] 735 tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
[25:6] 736 tn Or “to his family”; or “to his clan.”
[25:6] 737 tn Heb “before the eyes of Moses and before the eyes of.”
[25:6] 738 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.
[25:7] 739 tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.
[25:8] 740 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
[25:8] 741 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
[25:8] 742 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
[25:11] 743 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
[25:11] 744 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
[25:12] 746 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”
[25:12] 747 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
[25:13] 748 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 749 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:14] 750 tn Heb “a father’s house.” So also in v. 15.
[25:15] 752 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
[25:17] 753 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
[25:18] 754 tn This is the same word as that translated “treachery.”
[25:18] 755 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
