Bilangan 1:1
Konteks1:1 1 Now the Lord 2 spoke 3 to Moses in the tent of meeting 4 in the wilderness 5 of Sinai 6 on the first day of the second month of the second year after 7 the Israelites 8 departed from the land of Egypt. 9 He said: 10
Bilangan 9:1
Konteks9:1 11 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out 12 of the land of Egypt:
Bilangan 13:2
Konteks13:2 “Send out men to investigate 13 the land of Canaan, which I am giving 14 to the Israelites. You are to send one man from each ancestral tribe, 15 each one a leader among them.”
Bilangan 13:27
Konteks13:27 They told Moses, 16 “We went to the land where you sent us. 17 It is indeed flowing with milk and honey, 18 and this is its fruit.
Bilangan 14:2
Konteks14:2 And all the Israelites murmured 19 against Moses and Aaron, and the whole congregation said to them, “If only we had died 20 in the land of Egypt, or if only we had perished 21 in this wilderness!
Bilangan 14:8
Konteks14:8 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. 22
Bilangan 16:22
Konteks16:22 Then they threw themselves down with their faces to the ground 23 and said, “O God, the God of the spirits of all people, 24 will you be angry with the whole community when only one man sins?” 25
Bilangan 21:4
Konteks21:4 Then they traveled from Mount Hor by the road to the Red Sea, 26 to go around the land of Edom, but the people 27 became impatient along the way.
Bilangan 26:19
Konteks26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan.
Bilangan 34:3
Konteks34:3 your southern border 28 will extend from the wilderness of Zin along the Edomite border, and your southern border will run eastward to the extremity of the Salt Sea,
Bilangan 35:2
Konteks35:2 “Instruct the Israelites to give 29 the Levites towns to live in from the inheritance the Israelites 30 will possess. You must also give the Levites grazing land around the towns.
Bilangan 35:32
Konteks35:32 And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest. 31
Bilangan 36:7
Konteks36:7 In this way the inheritance of the Israelites will not be transferred 32 from tribe to tribe. But every one of the Israelites must retain the ancestral heritage.
[1:1] 1 sn The book of Numbers is the fourth book of the Pentateuch, traditionally called the Law of Moses. It provides a record of the experience of the Israelites during the wilderness wanderings, and records the laws for the camp as they traveled from place to place. The book focuses on the difficulties of the Israelites due to their lack of faith, rebellion, and apostasy. It also records God’s protection of his people from opposition from without. The book makes a fitting contribution to the collection of holy writings as it shows the spiritual and physical progression of the company of the redeemed toward the promised land. The book has to be studied in conjunction with the other books of the Pentateuch. It builds on the promises made to Abraham in Genesis and the redemption from bondage in Exodus; it completes the cultic instructions for Israel that were laid down in Leviticus, and it concerns the worship in and the movement of the tabernacle that was built in Exodus. But the information here, both legal and historical, was not the major concern in those books. The book gets its title in English (following the Greek tradition) from the two censuses taken of the people, one at the beginning of the wanderings and the other at the end (although the Hebrew title is taken from the beginning of the book, בַּמִּדְבַּר [bammidbar], “in the wilderness”). In these lists particular emphasis is given to the leaders of the clans, a theme that will continue in the book as the focus is on how the leaders function in all the trials and temptations of the journey. The material in this book is essentially a theological interpretation of historical events, and as such it stands as an integral part of the revelation of God. In the study of the book of Numbers, when these issues of the nature of the text are significant to the interpretation and acceptance of the text, the notes will comment on them briefly. The indication at the outset of the book is that Moses had a good number of people who were able to help him compile the statistics and the facts of the wandering community. In Num 11:16-18 there is a group of leaders known as שֹׁטְּרִים(shottÿrim). This term was used in Exod 5:16-19 to describe the officers or foremen of the Israelites. They were appointed supervisors of the clans by Moses, and by the time of Joshua (Josh 1:10) they were a literary guild. The Hebrew word, cognate with Akkadian sataru, means “to write.” These people were to Israel what the scribes and chroniclers were to the pagan nations. They assisted Moses and the priests in their keeping of records. So no matter what they were called from time to time, there was a group of literate people who could keep the records and preserve the information from the very beginning. Their work matches the activities of scribes in the ancient world who used all the literary devices to preserve the material. There is no reason to doubt that the events recorded were attested to and preserved by such eyewitnesses. But their work would have been essentially to serve the leader, Moses. The book essentially follows the order of the events chronologically, more or less. Where it departs from that order it does so for literary or theological reasons. At the center of the theological concern is the tabernacle, its significance to the faith, and therefore the care in using it and in moving it. Its importance explains the presence and the arrangement of the ritual laws. With the records and statistics provided for him, Moses could then introduce into the record the great events in the wilderness experience of Israel, which were to become warnings and encouragements for all time. Most of this material comes from the two years at the beginning of the experience and the two years at the end. But this itself may be a literary device (merism) to show the nature of the wanderings throughout. The Hebrew text of the book of Numbers has been preserved fairly well. It has not been preserved as well as Leviticus, which was most important to the ministry of the priests and Levites. But in comparison with some of the prophetic writings, Numbers represents a well-preserved text. The problems will be discussed in the relevant passages. So Numbers is essentially a part of the unfolding revelation of the Torah, the Law. It shows God’s faithfulness to his covenant plan and to his covenant people, but it also shows the problems incurred by the people’s lack of faith and obedience. The book focuses frequently on the nature of the holy
[1:1] 2 sn The holy name is “Yahweh.” This is the ancient name for the God of the covenant community. The name was explained or interpreted by Moses for the Israelites by the etymological connection to the verb “to be.” God said that its significance was “
[1:1] 3 tn The book begins with the vav (ו) consecutive and the preterite, “and he spoke.” This does not indicate that the book is a continuation of the previous material, for in that case certain other books in the canon would have to be linked with the writings of other people just because they followed them. This form is simply the narrative verb; the conjunction need not be translated. The verb should not be limited to a literary formula, but does indicate the divine source of the command for Moses. God was speaking to Moses throughout the wilderness wanderings from the tent, and so the ideas are from him, and not from the “will of man.”
[1:1] 4 sn This was one of several names by which the tabernacle was known. This was the tent with its furnishings that the Israelites built according to the book of Exodus. While that tabernacle was being built, the
[1:1] 5 sn The English word “wilderness” is workable for the Hebrew term, because it describes land that is wild. The term “desert” works if one thinks of land deserted by people. But to many modern readers “desert” suggests the idea of an arid land without growth. The word must not be pressed to mean only sand dunes; it describes land that has rocks, canyons, oases, shrubs and trees occasionally, some animal life, and of course sand.
[1:1] 6 sn The exact location of Mount Sinai has been debated for some time. The traditional view from very early times is that it is located in the south, Jebel Musa, south of the monastery of St. Catherine. The other plausible suggestion is Ras es-Safsafeh, which is on the other end of the valley near the monastery. The mountain is also called Horeb in the Bible. The wilderness of Sinai would refer to the large plain that is at the base of the mountain. See further G. E. Wright, IDB 4:376-78; and G. I. Davies, The Way of the Wilderness.
[1:1] 7 tn The construction uses the infinitive construct of יָצַא (yatsa’, “to go out”), with a suffix serving as the subjective genitive, and the lamed preposition providing the temporal indication: “according to the going out of them.” The Israelites are clearly intended as the subject.
[1:1] 8 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[1:1] 9 sn This means that the Israelites had spent nine months at Sinai, because they had arrived there in the third month following the exodus. This account does not follow a strict chronology (see Num 9:1). The difference of one month in the narrative is not a critical difference, but a literary general reference. Here begins a new section of major importance to the future of the nation – the numbering for war and for settlement.
[1:1] 10 tn Heb “saying.” A new sentence was started here in the English translation for stylistic reasons.
[9:1] 11 sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.
[9:1] 12 tn The temporal clause is formed with the infinitive construct of יָצָא (yatsa’, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
[13:2] 13 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] 14 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] 15 tn Heb “one man one man of the tribe of his fathers.”
[13:27] 16 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 17 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 18 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).
[14:2] 19 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] 20 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
[14:8] 22 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).
[16:22] 23 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
[16:22] 24 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] 25 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).
[21:4] 26 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] 27 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
[34:3] 28 tn The expression refers to the corner or extremity of the Negev, the South.
[35:2] 29 tn The verb is the perfect tense with vav (ו) consecutive: “command…and they will give,” or “that they give.”
[35:2] 30 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[35:32] 31 tn Heb “the priest.” The Greek and the Syriac have “high priest.” The present translation, along with many English versions, uses “high priest” as a clarification.
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