Bilangan 25:12

25:12 Therefore, announce: ¹  ‘I am going to give ²  to him my covenant of peace. ³ 

Bilangan 32:7

32:7 Why do you frustrate the intent ⁴  of the Israelites to cross over into the land which the Lord has given them?

Bilangan 32:9

32:9 When ⁵  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ⁶  the land that the Lord had given ⁷  them.

Bilangan 13:2

13:2 “Send out men to investigate ⁸  the land of Canaan, which I am giving ⁹  to the Israelites. You are to send one man from each ancestral tribe, ¹⁰  each one a leader among them.”

Bilangan 10:29

The Appeal to Hobab

10:29 ¹¹ Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, ¹²  “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, ¹³  for the Lord has promised good things ¹⁴  for Israel.”

Bilangan 33:53

33:53 You must dispossess the inhabitants of the land and live in it, for I have given you the land to possess it.

Bilangan 15:2

15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, ¹⁵  which I am giving you, ¹⁶ 

Bilangan 27:12

Leadership Change

27:12 ¹⁷ Then the Lord said to Moses, “Go up this mountain of the Abarim range, ¹⁸  and see ¹⁹  the land I have given ²⁰  to the Israelites.

Bilangan 18:7

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.”

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ²¹  to show me as holy ²²  before ²³  the Israelites, therefore you will not bring this community into the land I have given them.” ²⁴ 

Bilangan 20:24

20:24 “Aaron will be gathered to his ancestors, ²⁵  for he will not enter into the land I have given to the Israelites because both of you ²⁶  rebelled against my word ²⁷  at the waters of Meribah.

Bilangan 11:29

11:29 Moses said to him, “Are you jealous for me? ²⁸  I wish that ²⁹  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Bilangan 18:6

18:6 I myself have chosen ³⁰  your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties ³¹  of the tent of meeting.

Bilangan 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” ³² 

Bilangan 11:25

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 ³³  and put it on the seventy elders. When the Spirit rested on them, ³⁴  they prophesied, ³⁵  but did not do so again. ³⁶ 

Bilangan 18:8

The Portion of the Priests

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 ³⁷  and to your sons as a perpetual ordinance.

Bilangan 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ³⁸  the commandment ³⁹  of the Lord to do either good or evil of my own will, ⁴⁰  but whatever the Lord tells me I must speak’?

[25:12]  ¹ tn Heb “say.”

[25:12]  ² 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]  ³ 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.

[32:7]  ⁴ tn Heb “heart.” So also in v. 9.

[32:9]  ⁵ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ⁶ tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ⁷ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[13:2]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “one man one man of the tribe of his fathers.”

[10:29]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn The Hebrew text simply has “has spoken good” for Israel.

[15:2]  ¹⁵ tn Heb “the land of your habitations.”

[15:2]  ¹⁶ 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.

[27:12]  ¹⁷ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

[27:12]  ¹⁸ tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

[27:12]  sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.

[27:12]  ¹⁹ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

[27:12]  ²⁰ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

[20:12]  ²¹ tn Or “to sanctify me.”

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

[20:12]  ²² 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]  ²³ tn Heb “in the eyes of.”

[20:12]  ²⁴ 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.

[20:24]  ²⁵ 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]  ²⁶ 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.

[20:24]  ²⁷ tn Heb “mouth.”

[11:29]  ²⁸ 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]  ²⁹ 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.

[18:6]  ³⁰ tn Heb “taken.”

[18:6]  ³¹ 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.

[8:19]  ³² sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

[11:25]  ³³ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.

[18:8]  ³⁷ 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]).

[24:13]  ³⁸ tn Heb “I am not able to go beyond.”

[24:13]  ³⁹ tn Heb “mouth.”

[24:13]  ⁴⁰ tn Heb “from my heart.”