Bilangan 13:1--16:50
Konteks13:1 1 The Lord spoke 2 to Moses: 13:2 “Send out men to investigate 3 the land of Canaan, which I am giving 4 to the Israelites. You are to send one man from each ancestral tribe, 5 each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command 6 of the Lord. All of them were leaders 7 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 8 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. 9
13:17 When Moses sent 10 them to investigate the land of Canaan, he told them, “Go up through the Negev, 11 and then go up into the hill country 13:18 and see 12 what the land is like, 13 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, 14 and bring back some of the fruit of the land.” Now it was the time of year 15 for the first ripe grapes. 16
13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, 17 at the entrance of Hamath. 18 13:22 When they went up through the Negev, they 19 came 20 to Hebron where Ahiman, Sheshai, and Talmai, 21 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 22 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 23 between two men, as well as some of the pomegranates and the figs. 13:24 That place was called 24 the Eshcol Valley, 25 because of the cluster 26 of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.
13:26 They came back 27 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 28 They reported 29 to the whole community and showed the fruit of the land. 13:27 They told Moses, 30 “We went to the land where you sent us. 31 It is indeed flowing with milk and honey, 32 and this is its fruit. 13:28 But 33 the inhabitants 34 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 35 of the Jordan.” 36
13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 37 and occupy it, 38 for we are well able to conquer it.” 39 13:31 But the men 40 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 41 report of the land they had investigated, saying, “The land that we passed through 42 to investigate is a land that devours 43 its inhabitants. 44 All the people we saw there 45 are of great stature. 13:33 We even saw the Nephilim 46 there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves 47 and to them.” 48
14:1 49 Then all the community raised a loud cry, 50 and the people wept 51 that night. 14:2 And all the Israelites murmured 52 against Moses and Aaron, and the whole congregation said to them, “If only we had died 53 in the land of Egypt, or if only we had perished 54 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, 55 “Let’s appoint 56 a leader 57 and return 58 to Egypt.”
14:5 Then Moses and Aaron fell down with their faces to the ground 59 before the whole assembled community 60 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 61 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. 62 14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. 63 Their protection 64 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. 65 But 66 the glory 67 of the Lord appeared to all the Israelites at the tent 68 of meeting.
14:11 The Lord said to Moses, “How long will this people despise 69 me, and how long will they not believe 70 in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, 71 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 72 it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants 73 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 74 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 75 this entire people at once, 76 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 77 be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, 78 forgiving iniquity and transgression, 79 but by no means clearing 80 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 81 14:19 Please forgive 82 the iniquity of this people according to your great loyal love, 83 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. 84 14:21 But truly, as I live, 85 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 86 me now these ten times, 87 and have not obeyed me, 88 14:23 they will by no means 89 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 90 will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) 91 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 92 with this evil congregation 93 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, 94 says 95 the Lord, I will surely do to you just what you have spoken in my hearing. 96 14:29 Your dead bodies 97 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 98 I swore 99 to settle 100 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, 101 and they will enjoy 102 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 103 in the wilderness forty years and suffer for your unfaithfulness, 104 until your dead bodies lie finished 105 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 106 your iniquities, forty years, and you will know what it means to thwart me. 107 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 108 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 109 the men who went to investigate the land, lived. 14:39 When Moses told 110 these things to all the Israelites, the people mourned 111 greatly.
14:40 And early 112 in the morning they went up to the crest of the hill country, 113 saying, “Here we are, and we will go up to the place that the Lord commanded, 114 for we have sinned.” 115 14:41 But Moses said, “Why 116 are you now transgressing the commandment 117 of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be 118 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 119 to go up to the crest of the hill, although 120 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 121 down and attacked them 122 as far as Hormah. 123
15:1 124 The Lord spoke to Moses: 15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, 125 which I am giving you, 126 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 127 a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 128 15:5 You must also prepare one-fourth of a hin of wine for a drink offering 129 with the burnt offering or the sacrifice for each lamb. 130 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 131 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 132 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 133 with you – or whoever is among you 134 in future generations 135 – 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. 136 15:15 One statute must apply 137 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 138 statute for your future generations. You and the resident foreigner will be alike 139 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 140 15:19 and you eat 141 some of the food of the land, you must offer up a raised offering 142 to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour 143 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.
15:22 144 “‘If you 145 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 146 of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 15:24 then if anything is done unintentionally 147 without the knowledge of 148 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 149 for the whole community of the Israelites, and they will be forgiven, 150 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 151 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 152 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 153 who acts defiantly, 154 whether native-born or a resident foreigner, insults 155 the Lord. 156 That person 157 must be cut off 158 from among his people. 15:31 Because he has despised 159 the word of the Lord and has broken 160 his commandment, that person 161 must be completely cut off. 162 His iniquity will be on him.’” 163
15:32 When the Israelites were 164 in the wilderness they found a man gathering wood on the Sabbath day. 165 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 166 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 167 just as the Lord commanded Moses.
15:37 The Lord spoke to Moses: 15:38 “Speak to the Israelites and tell them to make 168 tassels 169 for themselves on the corners of their garments throughout their generations, and put a blue thread 170 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 171 after your own heart and your own eyes that lead you to unfaithfulness. 172 15:40 Thus 173 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.”
16:1 174 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, 175 took men 176 16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders 177 of the community, chosen from the assembly, 178 famous men. 179 16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 180 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. 181 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 182 to approach him; the person he has chosen he will cause to approach him. 16:6 Do this, Korah, you and all your company: 183 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 184 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?” 185 16:12 Then Moses summoned 186 Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. 187 16:13 Is it a small thing 188 that you have brought us up out of the land that flows with milk and honey, 189 to kill us in the wilderness? Now do you want to make yourself a prince 190 over us? 16:14 Moreover, 191 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 192 these men? We will not come up.”
16:15 Moses was very angry, and he said to the Lord, “Have no respect 193 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 194 take his censer, put 195 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 196 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 197 from among this community, 198 that I may consume them in an instant.” 16:22 Then they threw themselves down with their faces to the ground 199 and said, “O God, the God of the spirits of all people, 200 will you be angry with the whole community when only one man sins?” 201
16:23 So the Lord spoke to Moses: 16:24 “Tell the community: ‘Get away 202 from around the homes of Korah, Dathan, and Abiram.’” 16:25 Then Moses got up 203 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 204 men, and do not touch anything they have, lest you be destroyed because 205 of all their sins.” 206 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 207 in the entrances of their tents with their wives, their children, and their toddlers. 16:28 Then Moses said, “This is how 208 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 209 16:29 If these men die a natural death, 210 or if they share the fate 211 of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, 212 and the earth opens its mouth and swallows them up 213 along with all that they have, and they 214 go down alive to the grave, 215 then you will know that these men have despised the Lord!”
16:31 When he had finished 216 speaking 217 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 218 who were around them fled at their cry, 219 for they said, “What if 220 the earth swallows us too?” 16:35 Then a fire 221 went out from the Lord and devoured the 250 men who offered incense.
16:36 (17:1) 222 The Lord spoke to Moses: 16:37 “Tell 223 Eleazar son of Aaron the priest to pick up 224 the censers out of the flame, for they are holy, and then scatter the coals of fire 225 at a distance. 16:38 As for the censers of these men who sinned at the cost of their lives, 226 they must be made 227 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 228 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 229 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!” 230 16:42 When the community assembled 231 against Moses and Aaron, they turned toward the tent of meeting – and 232 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. 233 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 234 as Moses commanded 235 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.
[13:1] 1 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] 2 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
[13:2] 3 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] 4 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] 5 tn Heb “one man one man of the tribe of his fathers.”
[13:11] 8 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
[13:16] 9 sn The difference in the names is slight, a change from “he saves” to “the
[13:17] 10 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] 11 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] 12 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] 13 tn Heb “see the land, what it is.”
[13:20] 14 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] 15 tn Heb “Now the days were the days of.”
[13:20] 16 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
[13:21] 17 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] 18 tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”
[13:22] 19 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 20 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] 21 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] 22 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] 23 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] 24 tn The verb is rendered as a passive because there is no expressed subject.
[13:24] 25 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] 26 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] 27 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] 28 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] 29 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
[13:27] 30 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 31 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 32 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] 33 tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
[13:28] 34 tn Heb “the people who are living in the land.”
[13:29] 35 tn Heb “by the side [hand] of.”
[13:29] 36 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
[13:30] 37 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] 38 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] 39 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] 40 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
[13:32] 41 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
[13:32] 42 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] 43 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] 44 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] 45 tn Heb “in its midst.”
[13:33] 46 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] 47 tn Heb “in our eyes.”
[13:33] 48 tn Heb “in their eyes.”
[14:1] 49 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] 50 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] 51 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] 52 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] 53 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] 55 tn Heb “a man to his brother.”
[14:4] 56 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] 57 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] 58 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] 59 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] 60 tn Heb “before all the assembly of the congregation.”
[14:7] 61 tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”
[14:8] 62 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] 63 sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
[14:9] 64 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] 65 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] 66 tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.
[14:10] 67 sn The glory of the
[14:10] 68 tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”
[14:11] 69 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] 70 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] 71 tc The Greek version has “death.”
[14:13] 72 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] 73 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
[14:14] 74 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] 75 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] 76 tn Heb “as one man.”
[14:17] 77 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] 78 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] 80 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] 81 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] 82 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] 83 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] 84 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
[14:21] 85 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
[14:22] 86 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] 87 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
[14:22] 88 tn Heb “listened to my voice.”
[14:23] 89 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] 91 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] 92 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] 93 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] 94 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] 95 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
[14:28] 96 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] 97 tn Or “your corpses” (also in vv. 32, 33).
[14:30] 98 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
[14:30] 99 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
[14:30] 100 tn Heb “to cause you to dwell; to cause you to settle.”
[14:33] 103 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
[14:33] 104 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] 105 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] 106 tn Heb “you shall bear.”
[14:34] 107 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] 108 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] 109 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] 110 tn The preterite here is subordinated to the next preterite to form a temporal clause.
[14:39] 111 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] 112 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] 113 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] 114 tn The verb is simply “said,” but it means the place that the
[14:40] 115 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the
[14:41] 116 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] 118 tn This verb could also be subordinated to the preceding: “that you be not smitten.”
[14:44] 119 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] 120 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
[14:45] 121 tn Heb “came down.”
[14:45] 122 tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”
[14:45] 123 tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.
[15:1] 124 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] 125 tn Heb “the land of your habitations.”
[15:2] 126 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] 127 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
[15:4] 128 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] 129 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century
[15:5] 130 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
[15:9] 131 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] 132 tn Heb “according to thus shall it be done.”
[15:14] 133 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] 134 tn Heb “in your midst.”
[15:14] 135 tn The Hebrew text just has “to your generations,” but it means in the future.
[15:14] 136 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] 137 tn The word “apply” is supplied in the translation.
[15:15] 138 tn Or “a statute forever.”
[15:15] 139 tn Heb “as you, as [so] the alien.”
[15:18] 140 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] 141 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] 142 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] 143 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] 144 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] 145 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] 147 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] 148 tn Heb “[away] from the eyes of the community.”
[15:25] 149 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] 150 tn Or “they will be forgiven.”
[15:26] 151 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] 152 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] 154 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] 155 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 156 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 158 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] 159 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] 160 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 162 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] 163 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] 164 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 165 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] 166 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] 167 tn Heb “stoned him with stones, and he died.”
[15:38] 168 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] 169 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] 170 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] 171 tn Heb “seek out, look into.”
[15:39] 172 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] 173 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] 174 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] 175 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 176 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] 177 tn Heb “princes” (so KJV, ASV).
[16:2] 178 tn These men must have been counselors or judges of some kind.
[16:2] 179 tn Heb “men of name,” or “men of renown.”
[16:3] 180 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] 181 tn Heb “fell on his face.”
[16:6] 183 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] 184 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] 185 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] 186 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] 187 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] 188 tn The question is rhetorical. It was not a small thing to them – it was a big thing.
[16:13] 189 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] 190 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] 191 tn Here אַף (’af) has the sense of “in addition.” It is not a common use.
[16:14] 192 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] 193 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] 194 tn Heb “and take, a man, his censer.”
[16:17] 195 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] 196 tn This clause is clearly foundational for the clause that follows, the appearance of the
[16:21] 197 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] 198 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] 199 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
[16:22] 200 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] 201 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] 202 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] 204 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] 205 tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”
[16:26] 206 sn The impression is that the people did not hear what the
[16:27] 207 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] 209 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] 210 tn Heb “if like the death of every man they die.”
[16:29] 211 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
[16:30] 212 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] 213 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
[16:30] 214 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] 215 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] 216 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] 217 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] 218 tn Heb “all Israel.”
[16:35] 221 tn For a discussion of the fire of the
[16:36] 222 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] 224 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] 225 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] 226 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
[16:38] 227 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] 228 tn Heb “from the seed of.”
[16:41] 230 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] 231 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
[16:42] 232 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!
