Kejadian 12:2
Konteks12:2 Then I will make you 1 into a great nation, and I will bless you, 2
and I will make your name great, 3
so that you will exemplify divine blessing. 4
Kejadian 13:16
Konteks13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 5
Kejadian 15:5
Konteks15:5 The Lord 6 took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
Kejadian 17:5-7
Konteks17:5 No longer will your name be 7 Abram. Instead, your name will be Abraham 8 because I will make you 9 the father of a multitude of nations. 17:6 I will make you 10 extremely 11 fruitful. I will make nations of you, and kings will descend from you. 12 17:7 I will confirm 13 my covenant as a perpetual 14 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 15
Kejadian 17:16
Konteks17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 16 Kings of countries 17 will come from her!”
Kejadian 18:18
Konteks18:18 After all, Abraham 18 will surely become 19 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 20 using his name.
Kejadian 22:17
Konteks22:17 I will indeed bless you, 21 and I will greatly multiply 22 your descendants 23 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 24 of the strongholds 25 of their enemies.
Kejadian 28:3-4
Konteks28:3 May the sovereign God 26 bless you! May he make you fruitful and give you a multitude of descendants! 27 Then you will become 28 a large nation. 29 28:4 May he give you and your descendants the blessing he gave to Abraham 30 so that you may possess the land 31 God gave to Abraham, the land where you have been living as a temporary resident.” 32
Kejadian 28:14
Konteks28:14 Your descendants will be like the dust of the earth, 33 and you will spread out 34 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 35 using your name and that of your descendants. 36
Kejadian 32:12
Konteks32:12 But you 37 said, ‘I will certainly make you prosper 38 and will make 39 your descendants like the sand on the seashore, too numerous to count.’” 40
Kejadian 46:3
Konteks46:3 He said, “I am God, 41 the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.
Kejadian 48:4
Konteks48:4 He said to me, ‘I am going to make you fruitful 42 and will multiply you. 43 I will make you into a group of nations, and I will give this land to your descendants 44 as an everlasting possession.’ 45
Keluaran 1:7
Konteks1:7 The Israelites, 46 however, 47 were fruitful, increased greatly, multiplied, and became extremely strong, 48 so that the land was filled with them.
Bilangan 1:1--26:65
Konteks1:1 49 Now the Lord 50 spoke 51 to Moses in the tent of meeting 52 in the wilderness 53 of Sinai 54 on the first day of the second month of the second year after 55 the Israelites 56 departed from the land of Egypt. 57 He said: 58 1:2 “Take a census 59 of the entire 60 Israelite community 61 by their clans and families, 62 counting the name of every individual male. 63 1:3 You and Aaron are to number 64 all in Israel who can serve in the army, 65 those who are 66 twenty years old or older, 67 by their divisions. 68 1:4 And to help you 69 there is to be a man from each 70 tribe, each man 71 the head 72 of his family. 73 1:5 Now these are the names of the men who are to help 74 you:
from 75 Reuben, Elizur son of Shedeur;
1:6 from Simeon, Shelumiel son of Zurishaddai; 76
1:7 from Judah, Nahshon 77 son of Amminadab;
1:8 from Issachar, Nethanel son of Zuar;
1:9 from Zebulun, Eliab son of Helon;
1:10 from the sons of Joseph:
from Ephraim, Elishama son of Ammihud;
from Manasseh, Gamaliel son of Pedahzur;
1:11 from Benjamin, Abidan son of Gideoni;
1:12 from Dan, Ahiezer son of Ammishaddai;
1:13 from Asher, Pagiel son of Ocran;
1:14 from Gad, Eliasaph son of Deuel; 78
1:15 from Naphtali, Ahira son of Enan.”
1:16 These were the ones chosen 79 from the community, leaders 80 of their ancestral tribes. 81 They were the heads of the thousands 82 of Israel.
1:17 So Moses and Aaron took these men who had been mentioned specifically by name, 1:18 and they assembled 83 the entire community together on the first day of the second month. 84 Then the people recorded their ancestry 85 by their clans and families, and the men who were twenty years old or older were listed 86 by name individually, 1:19 just as the Lord had commanded Moses. And so he numbered them in the wilderness of Sinai.
1:20 And they were as follows:
The descendants of Reuben, the firstborn son of Israel: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name individually. 1:21 Those of them who were numbered 87 from the tribe of Reuben were 46,500. 88
1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them 89 twenty years old or older who could serve in the army were listed by name individually. 1:23 Those of them who were numbered from the tribe of Simeon were 59,300.
1:24 90 From the descendants of Gad: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:25 Those of them who were numbered from the tribe of Gad were 45,650.
1:26 From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:27 Those of them who were numbered from the tribe of Judah were 74,600.
1:28 From the descendants of Issachar: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:29 Those of them who were numbered from the tribe of Issachar were 54,400.
1:30 From the descendants of Zebulun: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:31 Those of them who were numbered from the tribe of Zebulun were 57,400.
1:32 From the sons of Joseph:
From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:33 Those of them who were numbered from the tribe of Ephraim were 40,500. 1:34 From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:35 Those of them who were numbered from the tribe of Manasseh were 32,200.
1:36 From the descendants of Benjamin: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:37 Those of them who were numbered from the tribe of Benjamin were 35,400.
1:38 From the descendants of Dan: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:39 Those of them who were numbered from the tribe of Dan were 62,700.
1:40 From the descendants of Asher: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:41 Those of them who were numbered from the tribe of Asher were 41,500.
1:42 From 91 the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:43 Those of them who were numbered from the tribe of Naphtali were 53,400.
1:44 These were the men whom Moses and Aaron numbered 92 along with the twelve leaders of Israel, each of whom 93 was from his own family. 1:45 All the Israelites who were twenty years old or older, who could serve in Israel’s army, were numbered 94 according to their families. 1:46 And all those numbered totaled 603,550.
1:47 But 95 the Levites, according to the tribe of their fathers, 96 were not numbered 97 among them. 1:48 The Lord had said to Moses, 98 1:49 “Only the tribe of Levi 99 you must not number 100 or count 101 with 102 the other Israelites. 1:50 But appoint 103 the Levites over the tabernacle of the testimony, 104 over all its furnishings and over everything in it. They must carry 105 the tabernacle and all its furnishings; and they 106 must attend to it and camp around it. 107 1:51 Whenever the tabernacle is to move, 108 the Levites must take it down, and whenever the tabernacle is to be reassembled, 109 the Levites must set it up. 110 Any unauthorized person 111 who approaches it must be killed.
1:52 “The Israelites will camp according to their divisions, each man in his camp, and each man by his standard. 1:53 But the Levites must camp around the tabernacle of the testimony, so that the Lord’s anger 112 will not fall on the Israelite community. The Levites are responsible for the care 113 of the tabernacle of the testimony.”
1:54 The Israelites did according to all that the Lord commanded Moses 114 – that is what they did.
2:1 115 The Lord spoke to Moses and to Aaron: 2:2 “Every one 116 of the Israelites must camp 117 under his standard with the emblems of his family; 118 they must camp at some distance 119 around the tent of meeting. 120
2:3 “Now those who will be camping 121 on the east, toward the sunrise, 122 are the divisions 123 of the camp of Judah under their standard. The leader of the people of Judah is 124 Nahshon son of Amminadab. 2:4 Those numbered in his division 125 are 74,600. 2:5 Those who will be camping next to them 126 are the tribe of Issachar. The leader of the people of Issachar is Nethanel son of Zuar. 2:6 Those numbered in his division are 54,400. 2:7 Next will be 127 the tribe of Zebulun. The leader of the people of Zebulun is Eliab son of Helon. 2:8 Those numbered in his division are 57,400. 2:9 All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel 128 at the front.
2:10 “On the south will be the divisions of the camp of Reuben under their standard. 129 The leader of the people of Reuben is Elizur son of Shedeur. 2:11 Those numbered in his division are 46,500. 2:12 Those who will be camping next to them are the tribe of Simeon. The leader of the people of Simeon is Shelumiel son of Zurishaddai. 2:13 Those numbered in his division are 59,300. 2:14 Next will be 130 the tribe of Gad. The leader of the people of Gad is Eliasaph son of Deuel. 131 2:15 Those numbered in his division are 45,650. 2:16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second.
2:17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place 132 under his standard.
2:18 “On the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Amihud. 2:19 Those numbered in his division are 40,500. 2:20 Next to them will be the tribe of Manasseh. The leader of the people of Manasseh is Gamaliel son of Pedahzur. 2:21 Those numbered in his division are 32,200. 2:22 Next will be 133 the tribe of Benjamin. The leader of the people of Benjamin is Abidan son of Gideoni. 2:23 Those numbered in his division are 35,400. 2:24 All those numbered of the camp of Ephraim, according to their divisions, are 108,100. They will travel third.
2:25 “On the north will be the divisions of the camp of Dan, under their standards. The leader of the people of Dan is Ahiezer son of Ammishaddai. 2:26 Those numbered in his division are 62,700. 2:27 Those who will be camping next to them are the tribe of Asher. The leader of the people of Asher is Pagiel son of Ocran. 2:28 Those numbered in his division are 41,500. 2:29 Next will be 134 the tribe of Naphtali. The leader of the people of Naphtali is Ahira son of Enan. 2:30 Those numbered in his division are 53,400. 2:31 All those numbered of the camp of Dan are 157,600. They will travel last, under their standards.”
2:32 These are the Israelites, numbered according to their families. 135 All those numbered in the camps, by their divisions, are 603,550. 2:33 But the Levites were not numbered among the other Israelites, as the Lord commanded Moses.
2:34 So the Israelites did according to all that the Lord commanded Moses; that is the way 136 they camped under their standards, and that is the way they traveled, each with his clan and family.
3:1 137 Now these are the records 138 of Aaron and Moses when 139 the Lord spoke with Moses on Mount Sinai. 3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar. 3:3 These are the names of the sons of Aaron, the anointed 140 priests, whom he consecrated 141 to minister as priests. 142
3:4 Nadab and Abihu died 143 before the Lord 144 when they offered 145 strange 146 fire 147 before the Lord in the wilderness of Sinai, and they had no children. 148 So Eleazar and Ithamar ministered as priests 149 in the presence of 150 Aaron their father.
3:5 The Lord spoke to Moses: 3:6 “Bring the tribe of Levi near, 151 and present 152 them before Aaron the priest, that they may serve him. 153 3:7 They are responsible for his needs 154 and the needs of the whole community before the tent of meeting, by attending 155 to the service of the tabernacle. 3:8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve 156 in the tabernacle. 3:9 You are to assign 157 the Levites to Aaron and his sons; they will be assigned exclusively 158 to him out of all 159 the Israelites. 3:10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood; 160 but the unauthorized person 161 who comes near must be put to death.”
3:11 Then the Lord spoke to Moses: 3:12 “Look, 162 I myself have taken the Levites from among the Israelites instead of 163 every firstborn who opens the womb among the Israelites. So the Levites belong to me, 3:13 because all the firstborn are mine. When I destroyed 164 all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” 165
3:14 Then the Lord spoke to Moses in the wilderness of Sinai: 3:15 “Number the Levites by their clans 166 and their families; every male from a month old and upward you are to number.” 167 3:16 So Moses numbered them according to the word 168 of the Lord, just as he had been commanded. 169
3:17 These were the sons 170 of Levi by their names: Gershon, Kohath, and Merari.
3:18 These are the names of the sons of Gershon by their families: Libni and Shimei. 3:19 The sons of Kohath by their families were: Amram, Izhar, Hebron, and Uzziel. 3:20 The sons of Merari by their families were Mahli and Mushi. These are the families of the Levites by their clans.
3:21 From Gershon came the family of the Libnites and the family of the Shimeites; these were the families of the Gershonites. 3:22 Those of them who were numbered, counting every male from a month old and upward, were 7,500. 3:23 The families of the Gershonites were to camp behind the tabernacle toward the west. 3:24 Now the leader 171 of the clan 172 of the Gershonites was Eliasaph son of Lael.
3:25 And 173 the responsibilities of the Gershonites in the tent of meeting included the tabernacle, the tent with its covering, the curtain at the entrance of the tent of meeting, 3:26 the hangings of the courtyard, 174 the curtain at the entrance to the courtyard that surrounded the tabernacle and the altar, and their ropes, plus all the service connected with these things. 175
3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. 176 3:28 Counting every male from a month old and upward, there were 8,600. They were responsible for the care 177 of the sanctuary. 3:29 The families of the Kohathites were to camp on the south side of the tabernacle. 3:30 Now the leader of the clan of the families of the Kohathites was Elizaphan son of Uzziel.
3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, 178 the curtain, and all their service. 179 3:32 Now the head of all the Levitical leaders 180 was Eleazar son of Aaron the priest. He was appointed over those who were responsible 181 for the sanctuary.
3:33 From Merari came the family of the Mahlites and the family of the Mushites; these were 182 the families of Merari. 3:34 Those of them who were numbered, counting every male from a month old and upward, were 6,200. 3:35 Now the leader of the clan of the families of Merari was Zuriel son of Abihail. These were to camp on the north side of the tabernacle.
3:36 The appointed responsibilities of the Merarites included the frames of the tabernacle, its crossbars, its posts, its sockets, its utensils, plus all the service connected with these things, 183 3:37 and the pillars of the courtyard all around, with their sockets, their pegs, and their ropes.
3:38 But those who were to camp in front of the tabernacle on the east, in front of the tent of meeting, were Moses, Aaron, 184 and his sons. They were responsible for the needs 185 of the sanctuary and for the needs of the Israelites, but the unauthorized person who approached was to be put to death. 3:39 All who were numbered of the Levites, whom Moses and Aaron numbered by the word 186 of the Lord, according to their families, every male from a month old and upward, were 22,000. 187
3:40 Then the Lord said to Moses, “Number all the firstborn males of the Israelites from a month old and upward, and take 188 the number of their names. 3:41 And take 189 the Levites for me – I am the Lord – instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of all the firstborn of the livestock of the Israelites.” 3:42 So Moses numbered all the firstborn males among the Israelites, as the Lord had commanded him. 3:43 And all the firstborn males, by the number of the names from a month old and upward, totaled 22,273.
3:44 Then the Lord spoke to Moses: 3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord. 3:46 And for the redemption of the 273 firstborn males of the Israelites who exceed the number of the Levites, 3:47 collect 190 five shekels for each 191 one individually; you are to collect 192 this amount 193 in the currency of the sanctuary shekel (this shekel is twenty gerahs). 194 3:48 And give the money for the redemption of the excess number of them to Aaron and his sons.”
3:49 So Moses took the redemption money 195 from those who were in excess of those redeemed by the Levites. 3:50 From the firstborn males of the Israelites he collected the money, 1,365 shekels, according to the sanctuary shekel. 3:51 Moses gave the redemption money to Aaron and his sons, according to the word of the Lord, as the Lord had commanded Moses.
4:1 196 Then the Lord spoke to Moses and Aaron: 4:2 “Take a census 197 of the Kohathites from among the Levites, by their families and by their clans, 4:3 from thirty years old and upward to fifty years old, all who enter the company 198 to do the work in the tent of meeting. 4:4 This is the service of the Kohathites in the tent of meeting, relating to the most holy things. 199 4:5 When it is time for the camp to journey, 200 Aaron and his sons must come and take down the screening curtain and cover the ark of the testimony with it. 4:6 Then they must put over it a covering of fine leather 201 and spread over that a cloth entirely of blue, and then they must insert its poles.
4:7 “On the table of the presence 202 they must spread a blue 203 cloth, and put on it the dishes, the pans, the bowls, and the pitchers for pouring, and the Bread of the Presence must be on it continually. 4:8 They must spread over them a scarlet cloth, and cover the same with a covering of fine leather; and they must insert its poles.
4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it. 4:10 Then they must put it with all its utensils in a covering of fine leather, and put it on a carrying beam. 204
4:11 “They must spread a blue cloth on the gold altar, and cover it with a covering of fine leather; and they must insert its poles. 4:12 Then they must take all the utensils of the service, with which they serve in the sanctuary, put them in a blue cloth, cover them with a covering of fine leather, and put them on a carrying beam. 4:13 Also, they must take away the ashes from the altar 205 and spread a purple cloth over it. 4:14 Then they must place on it all its implements with which they serve there – the trays, the meat forks, the shovels, the basins, and all the utensils of the altar – and they must spread on it a covering of fine leather, and then insert its poles. 206
4:15 “When Aaron and his sons have finished 207 covering 208 the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then 209 the Kohathites will come to carry them; 210 but they must not touch 211 any 212 holy thing, or they will die. 213 These are the responsibilities 214 of the Kohathites with the tent of meeting.
4:16 “The appointed responsibility of Eleazar son of Aaron the priest is for the oil for the light, and the spiced incense, and the daily grain offering, and the anointing oil; he also has 215 the appointed responsibility over all the tabernacle with 216 all that is in it, over the sanctuary and over all its furnishings.” 217
4:17 Then the Lord spoke to Moses and Aaron: 4:18 “Do not allow the tribe of the families of the Kohathites to be cut off 218 from among the Levites; 4:19 but in order that they will live 219 and not die when they approach the most holy things, do this for them: Aaron and his sons will go in and appoint 220 each man 221 to his service and his responsibility. 4:20 But the Kohathites 222 are not to go in to watch while the holy things are being covered, or they will die.”
4:21 Then the Lord spoke to Moses: 4:22 “Also take a census of the Gershonites, by their clans and by their families. 4:23 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:24 This is the service of the families of Gershonites, as they serve 223 and carry it. 4:25 They must carry the curtains for the tabernacle and the tent of meeting with its covering, the covering of fine leather that is over it, the curtains for the entrance of the tent of meeting, 4:26 the hangings for the courtyard, the curtain for the entrance of the gate of the court, 224 which is around the tabernacle and the altar, and their ropes, along with all the furnishings for their service and everything that is made for them. So they are to serve. 225
4:27 “All the service of the Gershonites, whether 226 carrying loads 227 or for any of their work, will be at the direction of 228 Aaron and his sons. You will assign them all their tasks 229 as their responsibility. 4:28 This is the service of the families of the Gershonites concerning the tent of meeting. Their responsibilities will be under the authority 230 of Ithamar son of Aaron the priest. 231
4:29 “As for the sons of Merari, you are to number them by their families and by their clans. 4:30 You must number them from thirty years old and upward to fifty years old, all who enter the company to do the work of the tent of meeting. 4:31 This is what they are responsible to carry as their entire service in the tent of meeting: the frames 232 of the tabernacle, its crossbars, its posts, its sockets, 4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. 233 4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”
4:34 So Moses and Aaron and the leaders of the community numbered the Kohathites by their families and by clans, 4:35 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting; 4:36 and those of them numbered by their families were 2,750. 4:37 These were those numbered from the families of the Kohathites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:38 Those numbered from the Gershonites, by their families and by their clans, 4:39 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:40 those of them numbered by their families, by their clans, were 2,630. 4:41 These were those numbered from the families of the Gershonites, everyone who served in the tent of meeting, whom Moses and Aaron numbered according to the word of the Lord.
4:42 Those numbered from the families of the Merarites, by their families, by their clans, 4:43 from thirty years old and upward to fifty years old, everyone who entered the company for the work in the tent of meeting – 4:44 those of them numbered by their families were 3,200. 4:45 These are those numbered from the families of the Merarites, whom Moses and Aaron numbered according to the word of the Lord by the authority of Moses.
4:46 All who were numbered of the Levites, whom Moses, Aaron, and the leaders of Israel numbered by their families and by their clans, 4:47 from thirty years old and upward to fifty years old, everyone who entered to do the work of service and the work of carrying 234 relating to the tent of meeting – 4:48 those of them numbered were 8,580. 4:49 According to the word of the Lord they were numbered, 235 by the authority of Moses, each according to his service and according to what he was to carry. 236 Thus were they numbered by him, 237 as the Lord had commanded Moses.
5:1 238 Then the Lord spoke to Moses: 5:2 “Command the Israelites to expel 239 from the camp every leper, 240 everyone who has a discharge, 241 and whoever becomes defiled by a corpse. 242 5:3 You must expel both men and women; you must put them outside the camp, so that 243 they will not defile their camps, among which I live.” 5:4 So the Israelites did so, and expelled them outside the camp. As the Lord had spoken 244 to Moses, so the Israelites did.
5:5 Then the Lord spoke to Moses: 5:6 “Tell the Israelites, ‘When 245 a man or a woman commits any sin that people commit, 246 thereby breaking faith 247 with the Lord, and that person is found guilty, 248 5:7 then he must confess 249 his sin that he has committed and must make full reparation, 250 add one fifth to it, and give it to whomever he wronged. 251 5:8 But if the individual has no close relative 252 to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord 253 for the priest, in addition to the ram of atonement by which atonement is made for him. 5:9 Every offering 254 of all the Israelites’ holy things that they bring to the priest will be his. 5:10 Every man’s holy things 255 will be his; whatever any man gives the priest will be his.’”
5:11 256 The Lord spoke to Moses: 5:12 “Speak to the Israelites and tell them, ‘If any man’s wife goes astray and behaves unfaithfully toward him, 5:13 and a man has sexual relations 257 with her 258 without her husband knowing it, 259 and it is hidden that she has defiled herself, since 260 there was no witness against her, nor was she caught – 5:14 and if jealous feelings 261 come over him and he becomes suspicious 262 of his wife, when she is defiled; 263 or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled – 5:15 then 264 the man must bring his wife to the priest, and he must bring the offering required for her, one tenth of an ephah of barley meal; he must not pour olive oil on it or put frankincense on it, because it is a grain offering of suspicion, 265 a grain offering for remembering, 266 for bringing 267 iniquity to remembrance.
5:16 “‘Then the priest will bring her near and have her stand 268 before the Lord. 5:17 The priest will then take holy water 269 in a pottery jar, and take some 270 of the dust 271 that is on the floor of the tabernacle, and put it into the water. 5:18 Then the priest will have the woman stand before the Lord, uncover the woman’s head, and put the grain offering for remembering in her hands, which is the grain offering of suspicion. The priest will hold in his hand the bitter water that brings a curse. 272 5:19 Then the priest will put the woman under oath and say to the her, “If no other 273 man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. 274 5:20 But if you 275 have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you….” 276 5:21 Then the priest will put the woman under the oath of the curse 277 and will say 278 to the her, “The Lord make you an attested curse 279 among your people, 280 if the Lord makes 281 your thigh fall away 282 and your abdomen swell; 283 5:22 and this water that causes the curse will go 284 into your stomach, and make your abdomen swell and your thigh rot.” 285 Then the woman must say, “Amen, amen.” 286
5:23 “‘Then the priest will write these curses on a scroll and then scrape them off into the bitter water. 287 5:24 He will make the woman drink the bitter water that brings a curse, and the water that brings a curse will enter her to produce bitterness. 5:25 The priest will take the grain offering of suspicion from the woman’s hand, wave the grain offering before the Lord, and bring it to the altar. 5:26 Then the priest will take a handful of the grain offering as its memorial portion, burn it on the altar, and afterward make the woman drink the water. 5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people. 5:28 But if the woman has not defiled herself, and is clean, then she will be free of ill effects 288 and will be able to bear children.
5:29 “‘This is the law for cases of jealousy, 289 when a wife, while under her husband’s authority, goes astray and defiles herself, 5:30 or when jealous feelings come over a man and he becomes suspicious of his wife; then he must have the woman stand before the Lord, and the priest will carry out all this law upon her. 5:31 Then the man will be free from iniquity, but that woman will bear the consequences 290 of her iniquity.’” 291
6:1 292 Then the Lord spoke to Moses: 6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman 293 takes a special vow, 294 to take a vow 295 as a Nazirite, 296 to separate 297 himself to the Lord, 6:3 he must separate 298 himself from wine and strong drink, he must drink neither vinegar 299 made from wine nor vinegar made from strong drink, nor may he drink any juice 300 of grapes, nor eat fresh grapes or raisins. 301 6:4 All the days of his separation he must not eat anything that is produced by the grapevine, from seed 302 to skin. 303
6:5 “‘All the days of the vow 304 of his separation no razor may be used on his head 305 until the time 306 is fulfilled for which he separated himself to the Lord. He will be holy, 307 and he must let 308 the locks of hair on his head grow long.
6:6 “‘All the days that he separates himself to the Lord he must not contact 309 a dead body. 310 6:7 He must not defile himself even 311 for his father or his mother or his brother or his sister if they die, 312 because the separation 313 for 314 his God is on his head. 6:8 All the days of his separation he must be holy to the Lord.
6:9 “‘If anyone dies very suddenly 315 beside him and he defiles 316 his consecrated head, 317 then he must shave his head on the day of his purification – on the seventh day he must shave it. 6:10 On the eighth day he is to bring 318 two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting. 6:11 Then the priest will offer one for a purification offering 319 and the other 320 as a burnt offering, 321 and make atonement 322 for him, because of his transgression 323 in regard to the corpse. So he must reconsecrate 324 his head on that day. 6:12 He must rededicate 325 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 326 but the former days will not be counted 327 because his separation 328 was defiled.
6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought 329 to the entrance of the tent of meeting, 6:14 and he must present his offering 330 to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, 331 6:15 and a basket of bread made without yeast, cakes of fine flour mixed with olive oil, wafers made without yeast and smeared with olive oil, and their 332 grain offering and their drink offerings. 333
6:16 “‘Then the priest must present all these 334 before the Lord and offer 335 his purification offering and his burnt offering. 6:17 Then he must offer the ram as a peace offering 336 to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.
6:18 “‘Then the Nazirite must shave his consecrated head 337 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 338 where the peace offering is burning. 339 6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; 340 6:20 then the priest must wave them as a wave offering 341 before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. 342 After this the Nazirite may drink 343 wine.’
6:21 “This is the law 344 of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. 345 Thus he must fulfill 346 his vow that he makes, according to the law of his separation.”
6:22 347 The Lord spoke to Moses: 6:23 “Tell Aaron and his sons, ‘This is the way 348 you are to bless 349 the Israelites. Say 350 to them:
6:24 “The Lord bless you 351 and protect 352 you;
6:25 The Lord make his face to shine upon you,
and be gracious to you; 353
6:26 The Lord lift up his countenance upon you 354
and give you peace.”’
6:27 So they will put my name 355 on the Israelites, and I will bless them.”
7:1 356 When Moses had completed setting up the tabernacle, 357 he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils. 7:2 Then the leaders of Israel, the heads of their clans, 358 made an offering. They were the leaders of the tribes; they were the ones who had been supervising 359 the numbering. 7:3 They brought 360 their offering before the Lord, six covered carts 361 and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.
7:4 Then the Lord spoke to Moses: 7:5 “Receive these gifts 362 from them, that they may be 363 used in doing the work 364 of the tent of meeting; and you must give them to the Levites, to every man 365 as his service requires.” 366
7:6 So Moses accepted the carts and the oxen and gave them to the Levites. 7:7 He gave two carts and four oxen to the Gershonites, as their service required; 7:8 and he gave four carts and eight oxen to the Merarites, as their service required, under the authority 367 of Ithamar son of Aaron the priest. 7:9 But to the Kohathites he gave none, because the service of the holy things, which they carried 368 on their shoulders, was their responsibility. 369
7:10 The leaders offered 370 gifts 371 for 372 the dedication 373 of the altar when it was anointed. 374 And the leaders presented 375 their offering before the altar. 7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, 376 for the dedication of the altar.”
7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 377 7:13 His offering was one silver platter weighing 130 shekels, 378 and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:14 one gold pan weighing 10 shekels, full of incense; 7:15 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:16 one male goat for a purification offering; 7:17 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab.
7:18 On the second day Nethanel son of Zuar, leader of Issachar, presented an offering. 7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:20 one gold pan weighing 10 shekels, full of incense; 7:21 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:22 one male goat for a purification offering; 7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar.
7:24 On the third day Eliab son of Helon, leader of the Zebulunites, presented an offering. 379 7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:26 one gold pan weighing 10 shekels, full of incense; 7:27 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:28 one male goat for a purification offering; 7:29 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon.
7:30 On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering. 7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:32 one gold pan weighing 10 shekels, full of incense; 7:33 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:34 one male goat for a purification offering; 7:35 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur.
7:36 On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering. 7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:38 one gold pan weighing 10 shekels; 7:39 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:40 one male goat for a purification offering; 7:41 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai.
7:42 On the sixth day Eliasaph son of Deuel, leader of the Gadites, presented an offering. 7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:44 one gold pan weighing 10 shekels; 7:45 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:46 one male goat for a purification offering; 7:47 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel.
7:48 On the seventh day Elishama son of Ammihud, leader of the Ephraimites, presented an offering. 7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:50 one gold pan weighing 10 shekels, full of incense; 7:51 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:52 one male goat for a purification offering; 7:53 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud.
7:54 On the eighth day Gamaliel son of Pedahzur, leader of the Manassehites, presented an offering. 7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:56 one gold pan weighing 10 shekels, full of incense; 7:57 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:58 one male goat for a purification offering; 7:59 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur.
7:60 On the ninth day Abidan son of Gideoni, leader of the Benjaminites, presented an offering. 7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:62 one gold pan weighing 10 shekels, full of incense; 7:63 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:64 one male goat for a purification offering; 7:65 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni.
7:66 On the tenth day Ahiezer son of Amishaddai, leader of the Danites, presented an offering. 7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:68 one gold pan weighing 10 shekels, full of incense; 7:69 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:70 one male goat for a purification offering; 7:71 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai.
7:72 On the eleventh day Pagiel son of Ocran, leader of the Asherites, presented an offering. 7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:74 one gold pan weighing 10 shekels, full of incense; 7:75 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:76 one male goat for a purification offering; 7:77 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Pagiel son of Ocran.
7:78 On the twelfth day Ahira son of Enan, leader of the Naphtalites, presented an offering. 7:79 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:80 one gold pan weighing 10 shekels; 7:81 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:82 one male goat for a purification offering; 7:83 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan.
7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans. 7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels. 7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering. 7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. 380
7:89 Now when Moses went into 381 the tent of meeting to speak with the Lord, 382 he heard the voice speaking to him from above the atonement lid 383 that was on the ark of the testimony, from between the two cherubim. 384 Thus he spoke to him.
8:1 385 The Lord spoke to Moses: 8:2 “Speak to Aaron and tell him, ‘When you set up 386 the lamps, the seven lamps are to give light 387 in front of the lampstand.’”
8:3 And Aaron did so; he set up the lamps to face toward the front of the lampstand, as the Lord commanded Moses. 8:4 This is how the lampstand was made: 388 It was beaten work in gold; 389 from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.
8:5 Then the Lord spoke to Moses: 8:6 “Take the Levites from among the Israelites and purify 390 them. 8:7 And do this 391 to them to purify them: Sprinkle water of purification 392 on them; then have them shave 393 all their body 394 and wash 395 their clothes, and so purify themselves. 396 8:8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering. 397 8:9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites. 8:10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites; 398 8:11 and Aaron is to offer 399 the Levites before the Lord as a wave offering from the Israelites, that they may do the work 400 of the Lord. 8:12 When 401 the Levites lay their hands on the heads of the bulls, offer 402 the one for a purification offering and the other for a whole burnt offering to the Lord, 403 to make atonement for the Levites. 8:13 You are to have the Levites stand before Aaron 404 and his sons, and then offer them as a wave offering to the Lord. 8:14 And so 405 you are to separate the Levites from among the Israelites, and the Levites will be mine.
8:15 “After this, the Levites will go in 406 to do the work 407 of the tent of meeting. So you must cleanse them 408 and offer them like a wave offering. 409 8:16 For they are entirely given 410 to me from among the Israelites. I have taken them for myself instead of 411 all who open the womb, the firstborn sons of all the Israelites. 8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed 412 all the firstborn in the land of Egypt I set them apart for myself. 8:18 So I have taken the Levites instead of all the firstborn sons among the Israelites. 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.” 413
8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them. 8:21 The Levites purified themselves 414 and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them. 8:22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.
8:23 Then the Lord spoke to Moses: 8:24 “This is what pertains to the Levites: 415 At the age of twenty-five years 416 and upward one may begin to join the company 417 in the work of the tent of meeting, 8:25 and at the age of fifty years they must retire from performing the work and may no longer work. 8:26 They may assist 418 their colleagues 419 in the tent of meeting, to attend to needs, but they must do no work. This is the way you must establish 420 the Levites regarding their duties.”
9:1 421 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out 422 of the land of Egypt:
9:2 “The Israelites are to observe 423 the Passover 424 at its appointed time. 425 9:3 In the fourteenth day of this month, at twilight, 426 you are to observe it at its appointed time; you must keep 427 it in accordance with all its statutes and all its customs.” 428 9:4 So Moses instructed 429 the Israelites to observe 430 the Passover. 9:5 And they observed the Passover 431 on the fourteenth day of the first month at twilight in the wilderness of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.
9:6 It happened that some men 432 who were ceremonially defiled 433 by the dead body of a man 434 could not keep 435 the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?” 9:8 So Moses said to them, “Remain 436 here and I will hear 437 what the Lord will command concerning you.”
9:9 The Lord spoke to Moses: 9:10 “Tell the Israelites, ‘If any 438 of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may 439 observe the Passover to the Lord. 9:11 They may observe it on the fourteenth day of the second month 440 at twilight; they are to eat it with bread made without yeast and with bitter herbs. 9:12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.
9:13 But 441 the man who is ceremonially clean, and was not on a journey, and fails 442 to keep the Passover, that person must be cut off from his people. 443 Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. 444 9:14 If a resident foreigner lives 445 among you and wants to keep 446 the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have 447 the same 448 statute for the resident foreigner 449 and for the one who was born in the land.’”
9:15 450 On 451 the day that the tabernacle was set up, 452 the cloud 453 covered the tabernacle – the tent of the testimony 454 – and from evening until morning there was 455 a fiery appearance 456 over the tabernacle. 9:16 This is the way it used to be continually: The cloud would cover it by day, 457 and there was a fiery appearance by night. 9:17 Whenever the cloud was taken up 458 from the tabernacle, then after that the Israelites would begin their journey; and in whatever place 459 the cloud settled, there the Israelites would make camp. 9:18 At the commandment 460 of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as 461 the cloud remained settled over the tabernacle they would camp. 9:19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions 462 of the Lord and did not journey.
9:20 When 463 the cloud remained over the tabernacle a number of days, 464 they remained camped according to the Lord’s commandment, 465 and according to the Lord’s commandment they would journey. 9:21 And when 466 the cloud remained only 467 from evening until morning, when the cloud was taken up 468 the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled. 9:22 Whether it was for two days, or a month, or a year, 469 that the cloud prolonged its stay 470 over the tabernacle, the Israelites remained camped without traveling; 471 but when it was taken up, they traveled on. 9:23 At the commandment of the Lord they camped, and at the commandment of the Lord they traveled on; they kept the instructions of the Lord according to the commandment of the Lord, by the authority 472 of Moses.
10:1 473 The Lord spoke to Moses: 10:2 “Make 474 two trumpets of silver; you are to make 475 them from a single hammered piece. 476 You will use them 477 for assembling the community and for directing the traveling of the camps. 10:3 When 478 they blow 479 them both, all the community must come 480 to you to the entrance of the tent of meeting.
10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. 481 10:5 When you blow an alarm, 482 then the camps that are located 483 on the east side must begin to travel. 484 10:6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel. 485 An alarm must be sounded 486 for their journeys. 10:7 But when you assemble the community, 487 you must blow, but you must not sound an alarm. 488 10:8 The sons of Aaron, the priests, must blow the trumpets; and they will be to you for an eternal ordinance throughout your generations. 10:9 If you go to war in your land against an adversary who opposes 489 you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved 490 from your enemies.
10:10 “Also in the time when you rejoice, such as 491 on your appointed festivals or 492 at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may 493 become 494 a memorial for you before your God: I am the Lord your God.”
10:11 495 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 496 10:12 So the Israelites set out 497 on their journeys from the wilderness of Sinai; and the cloud settled in the wilderness of Paran.
10:13 This was the first time they set out on their journey according to the commandment 498 of the Lord, by the authority 499 of Moses.
10:14 The standard 500 of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.
10:15 Over the company of the tribe of Issacharites was Nathanel son of Zuar, 10:16 and over the company of the tribe of the Zebulunites was Elion son of Helon. 10:17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.
10:18 The standard of the camp of Reuben set out according to their companies; over his company was Elizur son of Shedeur. 10:19 Over the company of the tribe of the Simeonites was Shelumiel son of Zurishaddai, 10:20 and over the company of the tribe of the Gadites was Eliasaph son of Deuel. 10:21 And the Kohathites set out, carrying the articles for the sanctuary; 501 the tabernacle was to be set up 502 before they arrived. 503 10:22 And the standard of the camp of the Ephraimites set out according to their companies; over his company was Elishama son of Ammihud. 10:23 Over the company of the tribe of the Manassehites was Gamaliel son of Pedahzur, 10:24 and over the company of the tribe of Benjaminites was Abidan son of Gideoni.
10:25 The standard of the camp of the Danites set out, which was the rear guard 504 of all the camps by their companies; over his company was Ahiezer son of Ammishaddai. 10:26 Over the company of the tribe of the Asherites was Pagiel son of Ocran, 10:27 and over the company of the tribe of the Naphtalites was Ahira son of Enan. 10:28 These were the traveling arrangements 505 of the Israelites according to their companies when they traveled. 506
10:29 507 Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, 508 “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, 509 for the Lord has promised good things 510 for Israel.” 10:30 But Hobab 511 said to him, “I will not go, but I will go instead to my own land and to my kindred.” 10:31 Moses 512 said, “Do not leave us, 513 because you know places for us to camp in the wilderness, and you could be our guide. 514 10:32 And if you come with us, it is certain 515 that whatever good things the Lord will favor us with, we will share with you as well.”
10:33 So they traveled from the mountain of the Lord three days’ journey; 516 and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them. 10:34 517 And the cloud of the Lord was over them by day, when they traveled 518 from the camp. 10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!” 10:36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!” 519
11:1 520 When the people complained, 521 it displeased 522 the Lord. When the Lord heard 523 it, his anger burned, 524 and so 525 the fire of the Lord 526 burned among them and consumed some of the outer parts of the camp. 11:2 When the people cried to Moses, he 527 prayed to the Lord, and the fire died out. 528 11:3 So he called the name of that place Taberah 529 because there the fire of the Lord burned among them.
11:4 530 Now the mixed multitude 531 who were among them craved more desirable foods, 532 and so the Israelites wept again 533 and said, “If only we had meat to eat! 534 11:5 We remember 535 the fish we used to eat 536 freely 537 in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 11:6 But now we 538 are dried up, 539 and there is nothing at all before us 540 except this manna!” 11:7 (Now the manna was like coriander seed, and its color like the color of bdellium. 11:8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil. 541 11:9 And when the dew came down 542 on the camp in the night, the manna fell 543 with it.)
11:10 544 Moses heard the people weeping 545 throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 546 11:11 And Moses said to the Lord, “Why have you afflicted 547 your servant? Why have I not found favor in your sight, that 548 you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? 549 Did I give birth to 550 them, that you should say to me, ‘Carry them in your arms, as a foster father 551 bears a nursing child,’ to the land which you swore to their fathers? 11:13 From where shall I get 552 meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ 553 11:14 I am not able to bear this entire people alone, 554 because it 555 is too heavy for me! 11:15 But if you are going to deal 556 with me like this, then kill me immediately. 557 If I have found favor in your sight then do not let me see my trouble.” 558
11:16 559 The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials 560 over them, and bring them to the tent of meeting; let them take their position there with you. 11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it 561 all by yourself.
11:18 “And say to the people, ‘Sanctify yourselves 562 for tomorrow, and you will eat meat, for you have wept in the hearing 563 of the Lord, saying, “Who will give us meat to eat, 564 for life 565 was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 11:20 but a whole month, 566 until it comes out your nostrils and makes you sick, 567 because you have despised 568 the Lord who is among you and have wept before him, saying, “Why 569 did we ever come out of Egypt?”’”
11:21 Moses said, “The people around me 570 are 600,000 on foot; 571 but you say, ‘I will give them meat, 572 that they may eat 573 for a whole month.’ 11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? 574 Now you will see whether my word to you will come true 575 or not!”
11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle. 11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses 576 and put it on the seventy elders. When the Spirit rested on them, 577 they prophesied, 578 but did not do so again. 579
11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, 580 but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a 581 young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant 582 of Moses, one of his choice young men, 583 said, 584 “My lord Moses, stop them!” 585 11:29 Moses said to him, “Are you jealous for me? 586 I wish that 587 all the Lord’s people were prophets, that the Lord would put his Spirit on them!” 11:30 Then Moses returned to the camp along with the elders of Israel.
11:31 Now a wind 588 went out 589 from the Lord and brought quail 590 from the sea, and let them fall 591 near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet 592 high on the surface of the ground. 11:32 And the people stayed up 593 all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, 594 and they spread them out 595 for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, 596 the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.
11:34 So the name of that place was called Kibroth Hattaavah, 597 because there they buried the people that craved different food. 598 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.
12:1 599 Then Miriam and Aaron spoke against 600 Moses because of the Cushite 601 woman he had married 602 (for he had married an Ethiopian woman). 12:2 They 603 said, “Has the Lord only 604 spoken through Moses? Has he not also spoken through us?” 605 And the Lord heard it. 606
12:3 (Now the man Moses was very humble, 607 more so than any man on the face of the earth.)
12:4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 12:5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.
12:6 The Lord 608 said, “Hear now my words: If there is a prophet among you, 609 I the Lord 610 will make myself known to him in a vision; I will speak with him in a dream. 12:7 My servant 611 Moses is not like this; he is faithful 612 in all my house. 12:8 With him I will speak face to face, 613 openly, 614 and not in riddles; and he will see the form 615 of the Lord. Why then were you not afraid to speak against my servant Moses?” 12:9 The anger of the Lord burned against them, and he departed. 12:10 When 616 the cloud departed from above the tent, Miriam became 617 leprous 618 as snow. Then Aaron looked at 619 Miriam, and she was leprous!
12:11 So Aaron said to Moses, “O my lord, 620 please do not hold this sin against us, in which we have acted foolishly and have sinned! 12:12 Do not let her be like a baby born dead, whose flesh is half-consumed when it comes out of its 621 mother’s womb!”
12:13 Then Moses cried to the Lord, “Heal her now, O God.” 622 12:14 The Lord said to Moses, “If her father had only spit 623 in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”
12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. 624 12:16 After that the people moved from Hazeroth and camped in the wilderness of Paran.
13:1 625 The Lord spoke 626 to Moses: 13:2 “Send out men to investigate 627 the land of Canaan, which I am giving 628 to the Israelites. You are to send one man from each ancestral tribe, 629 each one a leader among them.” 13:3 So Moses sent them from the wilderness of Paran at the command 630 of the Lord. All of them were leaders 631 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 632 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. 633
13:17 When Moses sent 634 them to investigate the land of Canaan, he told them, “Go up through the Negev, 635 and then go up into the hill country 13:18 and see 636 what the land is like, 637 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, 638 and bring back some of the fruit of the land.” Now it was the time of year 639 for the first ripe grapes. 640
13:21 So they went up and investigated the land from the wilderness of Zin to Rehob, 641 at the entrance of Hamath. 642 13:22 When they went up through the Negev, they 643 came 644 to Hebron where Ahiman, Sheshai, and Talmai, 645 descendants of Anak, were living. (Now Hebron had been built seven years before Zoan 646 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 647 between two men, as well as some of the pomegranates and the figs. 13:24 That place was called 648 the Eshcol Valley, 649 because of the cluster 650 of grapes that the Israelites cut from there. 13:25 They returned from investigating the land after forty days.
13:26 They came back 651 to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. 652 They reported 653 to the whole community and showed the fruit of the land. 13:27 They told Moses, 654 “We went to the land where you sent us. 655 It is indeed flowing with milk and honey, 656 and this is its fruit. 13:28 But 657 the inhabitants 658 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 659 of the Jordan.” 660
13:30 Then Caleb silenced the people before Moses, saying, “Let us go up 661 and occupy it, 662 for we are well able to conquer it.” 663 13:31 But the men 664 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 665 report of the land they had investigated, saying, “The land that we passed through 666 to investigate is a land that devours 667 its inhabitants. 668 All the people we saw there 669 are of great stature. 13:33 We even saw the Nephilim 670 there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves 671 and to them.” 672
14:1 673 Then all the community raised a loud cry, 674 and the people wept 675 that night. 14:2 And all the Israelites murmured 676 against Moses and Aaron, and the whole congregation said to them, “If only we had died 677 in the land of Egypt, or if only we had perished 678 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, 679 “Let’s appoint 680 a leader 681 and return 682 to Egypt.”
14:5 Then Moses and Aaron fell down with their faces to the ground 683 before the whole assembled community 684 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 685 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. 686 14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. 687 Their protection 688 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. 689 But 690 the glory 691 of the Lord appeared to all the Israelites at the tent 692 of meeting.
14:11 The Lord said to Moses, “How long will this people despise 693 me, and how long will they not believe 694 in me, in spite of the signs that I have done among them? 14:12 I will strike them with the pestilence, 695 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 696 it – for you brought up this people by your power from among them – 14:14 then they will tell it to the inhabitants 697 of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, 698 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 699 this entire people at once, 700 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 701 be great, just as you have said, 14:18 ‘The Lord is slow to anger and abounding in loyal love, 702 forgiving iniquity and transgression, 703 but by no means clearing 704 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 705 14:19 Please forgive 706 the iniquity of this people according to your great loyal love, 707 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. 708 14:21 But truly, as I live, 709 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 710 me now these ten times, 711 and have not obeyed me, 712 14:23 they will by no means 713 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 714 will possess it. 14:25 (Now the Amalekites and the Canaanites were living in the valleys.) 715 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 716 with this evil congregation 717 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, 718 says 719 the Lord, I will surely do to you just what you have spoken in my hearing. 720 14:29 Your dead bodies 721 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 722 I swore 723 to settle 724 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, 725 and they will enjoy 726 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 727 in the wilderness forty years and suffer for your unfaithfulness, 728 until your dead bodies lie finished 729 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 730 your iniquities, forty years, and you will know what it means to thwart me. 731 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 732 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 733 the men who went to investigate the land, lived. 14:39 When Moses told 734 these things to all the Israelites, the people mourned 735 greatly.
14:40 And early 736 in the morning they went up to the crest of the hill country, 737 saying, “Here we are, and we will go up to the place that the Lord commanded, 738 for we have sinned.” 739 14:41 But Moses said, “Why 740 are you now transgressing the commandment 741 of the Lord? It will not succeed! 14:42 Do not go up, for the Lord is not among you, and you will be 742 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 743 to go up to the crest of the hill, although 744 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 745 down and attacked them 746 as far as Hormah. 747
15:1 748 The Lord spoke to Moses: 15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, 749 which I am giving you, 750 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 751 a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 752 15:5 You must also prepare one-fourth of a hin of wine for a drink offering 753 with the burnt offering or the sacrifice for each lamb. 754 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 755 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 756 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 757 with you – or whoever is among you 758 in future generations 759 – 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. 760 15:15 One statute must apply 761 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 762 statute for your future generations. You and the resident foreigner will be alike 763 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 764 15:19 and you eat 765 some of the food of the land, you must offer up a raised offering 766 to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour 767 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.
15:22 768 “‘If you 769 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 770 of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 15:24 then if anything is done unintentionally 771 without the knowledge of 772 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 773 for the whole community of the Israelites, and they will be forgiven, 774 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 775 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 776 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 777 who acts defiantly, 778 whether native-born or a resident foreigner, insults 779 the Lord. 780 That person 781 must be cut off 782 from among his people. 15:31 Because he has despised 783 the word of the Lord and has broken 784 his commandment, that person 785 must be completely cut off. 786 His iniquity will be on him.’” 787
15:32 When the Israelites were 788 in the wilderness they found a man gathering wood on the Sabbath day. 789 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 790 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 791 just as the Lord commanded Moses.
15:37 The Lord spoke to Moses: 15:38 “Speak to the Israelites and tell them to make 792 tassels 793 for themselves on the corners of their garments throughout their generations, and put a blue thread 794 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 795 after your own heart and your own eyes that lead you to unfaithfulness. 796 15:40 Thus 797 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.”
16:1 798 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, 799 took men 800 16:2 and rebelled against Moses, along with some of the Israelites, 250 leaders 801 of the community, chosen from the assembly, 802 famous men. 803 16:3 And they assembled against Moses and Aaron, saying to them, “You take too much upon yourselves, 804 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. 805 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 806 to approach him; the person he has chosen he will cause to approach him. 16:6 Do this, Korah, you and all your company: 807 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 808 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?” 809 16:12 Then Moses summoned 810 Dathan and Abiram, the sons of Eliab, but they said, “We will not come up. 811 16:13 Is it a small thing 812 that you have brought us up out of the land that flows with milk and honey, 813 to kill us in the wilderness? Now do you want to make yourself a prince 814 over us? 16:14 Moreover, 815 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 816 these men? We will not come up.”
16:15 Moses was very angry, and he said to the Lord, “Have no respect 817 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 818 take his censer, put 819 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 820 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 821 from among this community, 822 that I may consume them in an instant.” 16:22 Then they threw themselves down with their faces to the ground 823 and said, “O God, the God of the spirits of all people, 824 will you be angry with the whole community when only one man sins?” 825
16:23 So the Lord spoke to Moses: 16:24 “Tell the community: ‘Get away 826 from around the homes of Korah, Dathan, and Abiram.’” 16:25 Then Moses got up 827 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 828 men, and do not touch anything they have, lest you be destroyed because 829 of all their sins.” 830 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 831 in the entrances of their tents with their wives, their children, and their toddlers. 16:28 Then Moses said, “This is how 832 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 833 16:29 If these men die a natural death, 834 or if they share the fate 835 of all men, then the Lord has not sent me. 16:30 But if the Lord does something entirely new, 836 and the earth opens its mouth and swallows them up 837 along with all that they have, and they 838 go down alive to the grave, 839 then you will know that these men have despised the Lord!”
16:31 When he had finished 840 speaking 841 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 842 who were around them fled at their cry, 843 for they said, “What if 844 the earth swallows us too?” 16:35 Then a fire 845 went out from the Lord and devoured the 250 men who offered incense.
16:36 (17:1) 846 The Lord spoke to Moses: 16:37 “Tell 847 Eleazar son of Aaron the priest to pick up 848 the censers out of the flame, for they are holy, and then scatter the coals of fire 849 at a distance. 16:38 As for the censers of these men who sinned at the cost of their lives, 850 they must be made 851 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 852 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 853 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!” 854 16:42 When the community assembled 855 against Moses and Aaron, they turned toward the tent of meeting – and 856 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. 857 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 858 as Moses commanded 859 and ran into the middle of the assembly, where the plague was just beginning among the people. So he placed incense on the coals and made atonement for the people. 16:48 He stood between the dead and the living, and the plague was stopped. 16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah. 16:50 Then Aaron returned to Moses at the entrance of the tent of meeting, and the plague was stopped.
17:1 860 The Lord spoke to Moses: 17:2 “Speak to the Israelites, and receive from them a staff from each tribe, 861 one from every tribal leader, 862 twelve staffs; you must write each man’s name on his staff. 17:3 You must write Aaron’s name on the staff of Levi; for one staff is for the head of every tribe. 863 17:4 You must place them 864 in the tent of meeting before the ark of the covenant 865 where I meet with you. 17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”
17:6 So Moses spoke to the Israelites, and each of their leaders gave him a staff, one for each leader, 866 according to their tribes 867 – twelve staffs; the staff of Aaron was among their staffs. 17:7 Then Moses placed the staffs before the Lord in the tent of the testimony. 868
17:8 On the next day Moses went into the tent of the testimony – and 869 the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! 870 17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, 871 and each man took his staff.
17:10 The Lord said to Moses, “Bring Aaron’s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end 872 before me, that they will not die.” 873 17:11 So Moses did as the Lord commanded him – this is what he did.
17:12 The Israelites said to Moses, “We are bound to die! 874 We perish, we all perish! 17:13 (17:28) 875 Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” 876
18:1 877 The Lord said to Aaron, “You and your sons and your tribe 878 with you must bear the iniquity of the sanctuary, 879 and you and your sons with you must bear the iniquity of your priesthood.
18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join 880 with you and minister to you while 881 you and your sons with you are before the tent of the testimony. 18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die. 18:4 They must join 882 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 883 may approach you. 18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be 884 no more wrath on the Israelites. 18:6 I myself have chosen 885 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 886 of the tent of meeting. 18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”
18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion 887 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 888 from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons. 18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 889 18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.
18:14 “Everything devoted 890 in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 891 and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 892 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 893 forever before the Lord for you and for your descendants with you.”
18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 894 among them – I am your portion and your inheritance among the Israelites. 18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting. 18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin 895 and die. 18:23 But the Levites must perform the service 896 of the tent of meeting, and they must bear their iniquity. 897 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 898 have no inheritance. 899 18:24 But I have given 900 to the Levites for an inheritance the tithes of the Israelites that are offered 901 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
18:25 The Lord spoke to Moses: 18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 902 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 903 to you as though it were grain from the threshing floor or as new wine 904 from the winepress. 18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest. 18:29 From all your gifts you must offer up every raised offering due 905 the Lord, from all the best of it, and the holiest part of it.’ 906
18:30 “Therefore you will say to them, 907 ‘When you offer up 908 the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress. 18:31 And you may 909 eat it in any place, you and your household, because it is your wages for your service in the tent of meeting. 18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 910
19:1 911 The Lord spoke to Moses and Aaron: 19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 912 the Israelites to bring 913 you a red 914 heifer 915 without blemish, which has no defect 916 and has never carried a yoke. 19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. 917 19:4 Eleazar the priest is to take 918 some of its blood with his finger, and sprinkle some of the blood seven times 919 directly in front of the tent of meeting. 19:5 Then the heifer must be burned 920 in his sight – its skin, its flesh, its blood, and its offal is to be burned. 921 19:6 And the priest must take cedar wood, hyssop, 922 and scarlet wool and throw them into the midst of the fire where the heifer is burning. 923 19:7 Then the priest must wash 924 his clothes and bathe himself 925 in water, and afterward he may come 926 into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it 927 must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.
19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept 928 for the community of the Israelites for use in the water of purification 929 – it is a purification for sin. 930 19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.
19:11 “‘Whoever touches 931 the corpse 932 of any person 933 will be ceremonially unclean 934 seven days. 19:12 He must purify himself 935 with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, 936 because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.
19:14 “‘This is the law: When a man dies 937 in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, 938 or the body of someone who died of natural causes, 939 or a human bone, or a grave, will be unclean seven days. 940
19:17 “‘For a ceremonially unclean person you must take 941 some of the ashes of the heifer 942 burnt for purification from sin and pour 943 fresh running 944 water over them in a vessel. 19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave. 19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, 945 and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.
19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles 946 the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 947 19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”
20:1 948 Then the entire community of Israel 949 entered the wilderness of Zin in the first month, 950 and the people stayed in Kadesh. 951 Miriam died and was buried there. 952
20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron. 20:3 The people contended 953 with Moses, saying, 954 “If only 955 we had died when our brothers died before the Lord! 20:4 Why 956 have you brought up the Lord’s community into this wilderness? So that 957 we and our cattle should die here? 20:5 Why 958 have you brought us up from Egypt only to bring us to 959 this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”
20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them. 20:7 Then the Lord spoke to Moses: 20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak 960 to the rock before their eyes. It will pour forth 961 its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”
20:9 So Moses took the staff from before the Lord, just as he commanded him. 20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 962 must we bring 963 water out of this rock for you?” 20:11 Then Moses raised his hand, and struck the rock twice with his staff. And water came out abundantly. So the community drank, and their beasts drank too.
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 964 to show me as holy 965 before 966 the Israelites, therefore you will not bring this community into the land I have given them.” 967
20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained 968 among them.
20:14 969 Moses 970 sent messengers from Kadesh to the king of Edom: 971 “Thus says your brother Israel: ‘You know all the hardships we have experienced, 972 20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, 973 and the Egyptians treated us and our ancestors badly. 974 20:16 So when we cried to the Lord, he heard our voice and sent a messenger, 975 and has brought us up out of Egypt. Now 976 we are here in Kadesh, a town on the edge of your country. 977 20:17 Please let us pass through 978 your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King’s Highway; 979 we will not turn to the right or the left until we have passed through your region.’” 980
20:18 But Edom said to him, “You will not pass through me, 981 or I will come out against 982 you with the sword.” 20:19 Then the Israelites said to him, “We will go along the highway, and if we 983 or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”
20:20 But he said, “You may not pass through.” Then Edom came out against them 984 with a large and powerful force. 985 20:21 So Edom refused to give Israel passage through his border; therefore Israel turned away from him.
20:22 So the entire company of Israelites 986 traveled from Kadesh and came to Mount Hor. 987 20:23 And the Lord spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom. He said: 20:24 “Aaron will be gathered to his ancestors, 988 for he will not enter into the land I have given to the Israelites because both of you 989 rebelled against my word 990 at the waters of Meribah. 20:25 Take Aaron and Eleazar his son, and bring them up on Mount Hor. 20:26 Remove Aaron’s priestly garments 991 and put them on Eleazar his son, and Aaron will be gathered to his ancestors 992 and will die there.”
20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight 993 of the whole community. 20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain. 20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.
21:1 994 When the Canaanite king of Arad 995 who lived in the Negev 996 heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.
21:2 So Israel made a vow 997 to the Lord and said, “If you will indeed deliver 998 this people into our 999 hand, then we will utterly destroy 1000 their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, 1001 and they utterly destroyed them and their cities. So the name of the place was called 1002 Hormah.
21:4 Then they traveled from Mount Hor by the road to the Red Sea, 1003 to go around the land of Edom, but the people 1004 became impatient along the way. 21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we 1005 detest this worthless 1006 food.”
21:6 So the Lord sent poisonous 1007 snakes 1008 among the people, and they bit the people; many people of Israel died. 21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 1009 the snakes from us.” So Moses prayed for the people.
21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks 1010 at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. 1011
21:10 1012 The Israelites traveled on and camped in Oboth. 21:11 Then they traveled on from Oboth and camped at Iye Abarim, 1013 in the wilderness that is before Moab, on the eastern side. 1014 21:12 From there they moved on and camped in the valley of Zered. 21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions 1015 of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites. 21:14 This is why it is said in the Book of the Wars of the Lord,
“Waheb in Suphah 1016 and the wadis,
the Arnon 21:15 and the slope of the valleys 1017
that extends to the dwelling of Ar, 1018
and falls off at the border of Moab.”
21:16 And from there they traveled 1019 to Beer; 1020 that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.” 21:17 Then Israel sang 1021 this song:
“Spring up, O well, sing to it!
21:18 The well which the princes 1022 dug,
which the leaders of the people opened
with their scepters and their staffs.”
And from the wilderness they traveled to Mattanah; 21:19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness. 1023
21:21 1024 Then Israel sent messengers to King Sihon of the Amorites, saying, 1025
21:22 “Let us 1026 pass through your land; 1027 we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.” 21:23 But Sihon did not permit Israel to pass through his border; he 1028 gathered all his forces 1029 together and went out against Israel into the wilderness. When 1030 he came to Jahaz, he fought against Israel. 21:24 But the Israelites 1031 defeated him in battle 1032 and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended. 21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 1033 21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, 1034 as far as the Arnon. 21:27 That is why those who speak in proverbs 1035 say,
“Come to Heshbon, let it be built.
Let the city of Sihon be established! 1036
21:28 For fire went out from Heshbon,
a flame from the city of Sihon.
It has consumed Ar of Moab
and the lords 1037 of the high places of Arnon.
21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 1038
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
21:30 We have overpowered them; 1039
Heshbon has perished as far as Dibon.
We have shattered them as far as Nophah,
which 1040 reaches to Medeba.”
21:31 So the Israelites 1041 lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter 1042 Jaazer, and they captured its villages 1043 and dispossessed the Amorites who were there.
21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces 1044 marched out against them to do battle at Edrei. 21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon. 21:35 So they defeated Og, 1045 his sons, and all his people, until there were no survivors, 1046 and they possessed his land.
22:1 1047 The Israelites traveled on 1048 and camped in the plains of Moab on the side of the Jordan River 1049 across from Jericho. 1050 22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites. 22:3 And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites.
22:4 So the Moabites said to the elders of Midian, “Now this mass of people 1051 will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time. 22:5 And he sent messengers to Balaam 1052 son of Beor at Pethor, which is by the Euphrates River 1053 in the land of Amaw, 1054 to summon him, saying, “Look, a nation has come out of Egypt. They cover the face 1055 of the earth, and they are settling next to me. 22:6 So 1056 now, please come and curse this nation 1057 for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 1058 and drive them out of the land. For I know that whoever you bless is blessed, 1059 and whoever you curse is cursed.”
22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported 1060 to him the words of Balak. 22:8 He replied to them, “Stay 1061 here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam. 22:9 And God came to Balaam and said, “Who are these men with you?” 22:10 Balaam said to God, “Balak son of Zippor, king of Moab, has sent a message to me, saying, 22:11 “Look, a nation has come out 1062 of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them 1063 and drive them out.” 1064 22:12 But God said to Balaam, “You must not go with them; you must not curse the people, 1065 for they are blessed.” 1066
22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, 1067 for the Lord has refused to permit me to go 1068 with you.” 22:14 So the princes of Moab departed 1069 and went back to Balak and said, “Balaam refused to come with us.”
22:15 Balak again sent princes, 1070 more numerous and more distinguished than the first. 1071 22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming 1072 to me. 22:17 For I will honor you greatly, 1073 and whatever you tell me I will do. So come, put a curse on this nation for me.’”
22:18 Balaam replied 1074 to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment 1075 of the Lord my God 1076 to do less or more. 22:19 Now therefore, please stay 1077 the night here also, that I may know what more the Lord might say to me.” 1078 22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.” 22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.
22:22 Then God’s anger was kindled 1079 because he went, and the angel of the Lord stood in the road to oppose 1080 him. Now he was riding on his donkey and his two servants were with him. 22:23 And the donkey saw the angel of the Lord standing in the road with 1081 his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.
22:24 Then the angel of the Lord stood in a path 1082 among the vineyards, where there was a wall on either side. 1083 22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. 1084
22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.
22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?” 22:29 And Balaam said to the donkey, “You have made me look stupid; I wish 1085 there were a sword in my hand, for I would kill you right now.” 22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted 1086 to treat you this way?” 1087 And he said, “No.” 22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. 1088 22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing 1089 is perverse before me. 1090 22:33 The donkey saw me and turned from me these three times. If 1091 she had not turned from me, I would have killed you but saved her alive.” 22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. 1092 So now, if it is evil in your sight, 1093 I will go back home.” 1094 22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak 1095 the word that I will speak to you.” 1096 So Balaam went with the princes of Balak.
22:36 When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory. 22:37 Balak said to Balaam, “Did I not send again and again 1097 to you to summon you? Why did you not come to me? Am I not able to honor you?” 1098 22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able 1099 to speak 1100 just anything? I must speak 1101 only the word that God puts in my mouth.” 22:39 So Balaam went with Balak, and they came to Kiriath-huzoth. 22:40 And Balak sacrificed bulls and sheep, and sent some 1102 to Balaam, and to the princes who were with him. 22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. 1103 From there he saw the extent of the nation.
23:1 1104 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.” 23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each 1105 altar a bull and a ram. 23:3 Balaam said to Balak, “Station yourself 1106 by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me 1107 I will tell you.” 1108 Then he went to a deserted height. 1109
23:4 Then God met Balaam, who 1110 said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.” 23:5 Then the Lord put a message 1111 in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” 1112
23:6 So he returned to him, and he was still 1113 standing by his burnt offering, he and all the princes of Moab. 23:7 Then Balaam 1114 uttered 1115 his oracle, saying,
“Balak, the king of Moab, brought me 1116 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 1117
23:8 How 1118 can I curse 1119 one whom God has not cursed,
or how can I denounce one whom the Lord has not denounced?
23:9 For from the top of the rocks I see them; 1120
from the hills I watch them. 1121
Indeed, a nation that lives alone,
and it will not be reckoned 1122 among the nations.
23:10 Who 1123 can count 1124 the dust 1125 of Jacob,
Or number 1126 the fourth part of Israel?
Let me 1127 die the death of the upright, 1128
and let the end of my life 1129 be like theirs.” 1130
23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 1131 you have only blessed them!” 1132 23:12 Balaam replied, 1133 “Must I not be careful 1134 to speak what the Lord has put in my mouth?” 1135 23:13 Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”
23:14 So Balak brought Balaam 1136 to the field of Zophim, to the top of Pisgah, 1137 where 1138 he built seven altars and offered a bull and a ram on each altar. 23:15 And Balaam 1139 said to Balak, “Station yourself here 1140 by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message 1141 in his mouth and said, “Return to Balak, and speak what I tell you.” 23:17 When Balaam 1142 came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”
23:18 Balaam 1143 uttered 1144 his oracle, and said,
“Rise up, 1145 Balak, and hear;
Listen to me, son of Zippor:
23:19 God is not a man, that he should lie,
nor a human being, 1146 that he should change his mind.
Has he said, and will he not do it?
Or has he spoken, and will he not make it happen? 1147
23:20 Indeed, I have received a command 1148 to bless;
he has blessed, 1149 and I cannot reverse it. 1150
23:21 He 1151 has not looked on iniquity in Jacob, 1152
nor has he seen trouble 1153 in Israel.
The Lord their God is with them;
his acclamation 1154 as king is among them.
23:22 God brought them 1155 out of Egypt.
They have, as it were, the strength of a wild bull. 1156
23:23 For there is no spell against 1157 Jacob,
nor is there any divination against Israel.
At this time 1158 it must be said 1159 of Jacob
and of Israel, ‘Look at 1160 what God has done!’
23:24 Indeed, the people will rise up like a lioness,
and like a lion raises himself up;
they will not lie down until they eat their 1161 prey,
and drink the blood of the slain.” 1162
23:25 Balak said to Balaam, “Neither curse them at all 1163 nor bless them at all!” 1164 23:26 But Balaam replied 1165 to Balak, “Did I not tell you, ‘All that the Lord speaks, 1166 I must do’?”
23:27 Balak said to Balaam, “Come, please; I will take you to another place. Perhaps it will please God 1167 to let you curse them for me from there.” 1168 23:28 So Balak took Balaam to the top of Peor, that looks toward the wilderness. 1169 23:29 Then Balaam said to Balak, “Build seven altars here for me, and prepare seven bulls and seven rams.” 23:30 So Balak did as Balaam had said, and offered a bull and a ram on each altar.
24:1 1170 When Balaam saw that it pleased the Lord to bless Israel, 1171 he did not go as at the other times 1172 to seek for omens, 1173 but he set his face 1174 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 1175 and the Spirit of God came upon him. 24:3 Then he uttered this oracle: 1176
“The oracle 1177 of Balaam son of Beor;
the oracle of the man whose eyes are open; 1178
24:4 the oracle of the one who hears the words of God,
who sees a vision from the Almighty,
although falling flat on the ground 1179 with eyes open: 1180
24:5 ‘How 1181 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 1182 valleys 1183 stretched forth,
like gardens by the river’s side,
like aloes 1184 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 1185
and their descendants will be like abundant 1186 water; 1187
their king will be greater than Agag, 1188
and their kingdom will be exalted.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 1189
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 1190 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 1191 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 1192 them these three times! 24:11 So now, go back where you came from! 1193 I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”
24:12 Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, 24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 1194 the commandment 1195 of the Lord to do either good or evil of my own will, 1196 but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go 1197 back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” 1198
24:15 Then he uttered this oracle: 1199
“The oracle of Balaam son of Beor;
the oracle of the man whose eyes are open;
24:16 the oracle of the one who hears the words of God,
and who knows the knowledge of the Most High,
who sees a vision from the Almighty,
although falling flat on the ground with eyes open:
24:17 ‘I see him, but not now;
I behold him, but not close at hand. 1200
A star 1201 will march forth 1202 out of Jacob,
and a scepter 1203 will rise out of Israel.
He will crush the skulls 1204 of Moab,
and the heads 1205 of all the sons of Sheth. 1206
24:18 Edom will be a possession,
Seir, 1207 his enemies, will also be a possession;
but Israel will act valiantly.
24:19 A ruler will be established from Jacob;
he will destroy the remains of the city.’” 1208
24:20 Then Balaam 1209 looked on Amalek and delivered this oracle: 1210
“Amalek was the first 1211 of the nations,
but his end will be that he will perish.”
24:21 Then he looked on the Kenites and uttered this oracle:
“Your dwelling place seems strong,
and your nest 1212 is set on a rocky cliff.
24:22 Nevertheless the Kenite will be consumed. 1213
How long will Asshur take you away captive?”
24:23 Then he uttered this oracle:
“O, who will survive when God does this! 1214
24:24 Ships will come from the coast of Kittim, 1215
and will afflict Asshur, 1216 and will afflict Eber,
and he will also perish forever.” 1217
24:25 Balaam got up and departed and returned to his home, 1218 and Balak also went his way.
25:1 1219 When 1220 Israel lived in Shittim, the people began to commit sexual immorality 1221 with the daughters of Moab. 25:2 These women invited 1222 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 1223 25:3 When Israel joined themselves to Baal-peor, 1224 the anger of the Lord flared up against Israel.
25:4 The Lord said to Moses, “Arrest all the leaders 1225 of the people, and hang them up 1226 before the Lord in broad daylight, 1227 so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men 1228 who were joined to Baal-peor.”
25:6 Just then 1229 one of the Israelites came and brought to his brothers 1230 a Midianite woman in the plain view of Moses and of 1231 the whole community of the Israelites, while they 1232 were weeping at the entrance of the tent of meeting. 25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, 1233 he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent 1234 and thrust through the Israelite man and into the woman’s abdomen. 1235 So the plague was stopped from the Israelites. 1236 25:9 Those that died in the plague were 24,000.
25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 1237 for my sake among them, so that I did not consume the Israelites in my zeal. 1238 25:12 Therefore, announce: 1239 ‘I am going to give 1240 to him my covenant of peace. 1241 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 1242 and has made atonement 1243 for the Israelites.’”
25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan 1244 of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader 1245 over the people of a clan of Midian. 1246
25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble 1247 to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived 1248 you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, 1249 their sister, who was killed on the day of the plague that happened as a result of Peor.”
26:1 1250 After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, 1251 26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, 1252 everyone who can serve in the army of Israel.” 1253 26:3 So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River 1254 across from Jericho. 1255 They said, 26:4 “Number the people 1256 from twenty years old and upward, just as the Lord commanded Moses and the Israelites who went out from the land of Egypt.”
26:5 Reuben was the firstborn of Israel. The Reubenites: from 1257 Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites; 26:6 from Hezron, the family of the Hezronites; from Carmi, the family of the Carmites. 26:7 These were the families of the Reubenites; and those numbered of them were 43,730. 1258 26:8 Pallu’s descendant 1259 was Eliab. 26:9 Eliab’s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers 1260 of Korah when they rebelled against the Lord. 26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning. 26:11 But the descendants of Korah did not die.
26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites; 26:13 from Zerah, 1261 the family of the Zerahites; and from Shaul, the family of the Shaulites. 26:14 These were the families of the Simeonites, 22,200. 1262
26:15 The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites; 26:16 from Ozni, 1263 the family of the Oznites; from Eri, 1264 the family of the Erites; 26:17 from Arod, 1265 the family of the Arodites, and from Areli, the family of the Arelites. 26:18 These were the families of the Gadites according to those numbered of them, 40,500. 1266
26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan. 26:20 And the Judahites by their families were: from Shelah, the family of the Shelahites; from Perez, the family of the Perezites; and from Zerah, the family of the Zerahites. 26:21 And the Perezites were: from Hezron, the family of the Hezronites; from Hamul, 1267 the family of the Hamulites. 26:22 These were the families of Judah according to those numbered of them, 76,500. 1268
26:23 The Issacharites by their families: from Tola, the family of the Tolaites; from Puah, the family of the Puites; 26:24 from Jashub, the family of the Jashubites; and from Shimron, the family of the Shimronites. 26:25 These were the families of Issachar, according to those numbered of them, 64,300. 1269
26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites. 26:27 These were the families of the Zebulunites, according to those numbered of them, 60,500. 1270
26:28 The descendants of Joseph by their families: Manasseh and Ephraim. 26:29 The Manassehites: from Machir, the family of the Machirites (now Machir became the father of Gilead); from Gilead, the family of the Gileadites. 26:30 These were the Gileadites: from Iezer, the family of the Iezerites; from Helek, the family of the Helekites; 26:31 from Asriel, the family of the Asrielites; from Shechem, the family of the Shechemites; 26:32 from Shemida, the family of the Shemidaites; from Hepher, the family of the Hepherites. 26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. 26:34 These were the families of Manasseh; those numbered of them were 52,700. 1271
26:35 These are the Ephraimites by their families: from Shuthelah, the family of the Shuthelahites; from Beker, the family of the Bekerites; from Tahan, the family of the Tahanites. 26:36 Now these were the Shuthelahites: from Eran, the family of the Eranites. 26:37 These were the families of the Ephraimites, according to those numbered of them, 32,500. 1272 These were the descendants of Joseph by their families.
26:38 The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites; 26:39 from Shupham, 1273 the family of the Shuphamites; from Hupham, the family of the Huphamites. 26:40 The descendants of Bela were Ard 1274 and Naaman. From Ard, 1275 the family of the Ardites; from Naaman, the family of the Naamanites. 26:41 These are the Benjaminites, according to their families, and according to those numbered of them, 45,600. 1276
26:42 These are the Danites by their families: from Shuham, the family of the Shuhamites. These were the families of Dan, according to their families. 26:43 All the families of the Shuhahites according to those numbered of them were 64,400. 1277
26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites. 26:45 From the Beriahites: from Heber, the family of the Heberites; from Malkiel, the family of the Malkielites. 26:46 Now the name of the daughter of Asher was Serah. 1278 26:47 These are the families of the Asherites, according to those numbered of them, 53,400. 1279
26:48 The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites; 26:49 from Jezer, the family of the Jezerites; from Shillem, the family of the Shillemites. 26:50 These were the families of Naphtali according to their families; and those numbered of them were 45,400. 1280
26:51 These were those numbered of the Israelites, 601,730. 1281
26:52 Then the Lord spoke to Moses: 26:53 “To these the land must be divided as an inheritance according to the number of the names. 26:54 To a larger group you will give a larger inheritance, 1282 and to a smaller group you will give a smaller inheritance. 1283 To each one its inheritance must be given according to the number of people in it. 1284 26:55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes. 26:56 Their inheritance must be apportioned 1285 by lot among the larger and smaller groups.
26:57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites. 26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram. 26:59 Now the name of Amram’s wife was Jochebed, daughter of Levi, who was born 1286 to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister. 26:60 And to Aaron were born Nadab and Abihu, Eleazar and Ithamar. 26:61 But Nadab and Abihu died when they offered strange fire 1287 before the Lord. 26:62 Those of them who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites.
26:63 These are those who were numbered by Moses and Eleazar the priest, who numbered the Israelites in the plains of Moab along the Jordan River opposite Jericho. 1288 26:64 But there was not a man among these who had been 1289 among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai. 26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.
Bilangan 26:1
Konteks26:1 1290 After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, 1291
1 Samuel 1:1-2
Konteks1:1 There was a man from Ramathaim Zophim, 1292 from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
1 Samuel 1:23
Konteks1:23 So her husband Elkanah said to her, “Do what you think best. 1293 Stay until you have weaned him. May the Lord fulfill his promise.” 1294
So the woman stayed and nursed her son until she had weaned him.
[12:2] 1 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
[12:2] 2 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
[12:2] 3 tn Or “I will make you famous.”
[12:2] 4 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
[13:16] 5 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[15:5] 6 tn Heb “he”; the referent (the
[17:5] 7 tn Heb “will your name be called.”
[17:5] 8 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
[17:5] 9 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 10 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 11 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 12 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 13 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 14 tn Or “as an eternal.”
[17:7] 15 tn Heb “to be to you for God and to your descendants after you.”
[17:16] 16 tn Heb “she will become nations.”
[18:18] 18 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 19 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 20 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[22:17] 21 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 22 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] sn I will greatly multiply. The
[22:17] 23 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 25 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[28:3] 26 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[28:3] 27 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
[28:3] 28 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
[28:3] 29 tn Heb “an assembly of peoples.”
[28:4] 30 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.
[28:4] 31 tn The words “the land” have been supplied in the translation for clarity.
[28:4] 32 tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.
[28:14] 33 tn This is the same Hebrew word translated “ground” in the preceding verse.
[28:14] 34 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
[28:14] 35 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[28:14] 36 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
[32:12] 37 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
[32:12] sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.
[32:12] 38 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
[32:12] 39 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
[32:12] 40 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
[48:4] 42 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
[48:4] 43 tn The perfect verbal form with vav consecutive carries on the certain future idea.
[48:4] 44 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
[48:4] 45 tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).
[1:7] 46 tn Heb “the sons of Israel.”
[1:7] 47 tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.
[1:7] 48 tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).
[1:7] sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (’atsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.
[1:1] 49 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] 50 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] 51 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] 52 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] 53 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] 54 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] 55 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] 56 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[1:1] 57 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] 58 tn Heb “saying.” A new sentence was started here in the English translation for stylistic reasons.
[1:2] 59 tn The construction is literally “lift up the head[s],” (שְׂאוּ אֶת־רֹאשׁ, sÿ’u ’et-ro’sh). This idiom for taking a census occurs elsewhere (Exod 30:12; Lev 5:24; Num 1:24; etc.). The idea is simply that of counting heads to arrive at the base for the standing army. This is a different event than the one recorded in Exod 30:11-16, which was taken for a different purpose altogether. The verb is plural, indicating that Moses had help in taking the census.
[1:2] 60 tc Smr lacks the Hebrew word “all” here.
[1:2] 61 tn Heb “the congregation of Israel.”
[1:2] 62 tn The tribe (מַטֶּה, matteh or שֵׁבֶט, shevet) is the main category. The family groups or clans (מִשְׁפְּחֹת, mishpÿkhot) and the households or families (בֵּית אֲבֹת, bet ’avot) were sub-divisions of the tribe.
[1:2] 63 tn This clause simply has “in/with the number of the names of every male with respect to their skulls [individually].” Counting heads, or every skull, simply meant that each person was to be numbered in the census. Except for the Levites, no male was exempt from the count.
[1:3] 64 tn The verb (פָּקַד, paqad) means “to visit, appoint, muster, number.” The word is a common one in scripture. It has as its basic meaning the idea of “determining the destiny” of someone, by appointing, mustering, or visiting. When God “visits,” it is a divine intervention for either blessing or cursing. Here it is the taking of a census for war (see G. André, Determining the Destiny [ConBOT], 16).
[1:3] 65 tn The construction uses the participle “going out” followed by the noun “army.” It describes everyone “going out in a military group,” meaning serving in the army. It was the duty of every able-bodied Israelite to serve in this “peoples” army. There were probably exemptions for the infirm or the crippled, but every male over twenty was chosen. For a discussion of warfare, see P. C. Craigie, The Problem of War in the Old Testament, and P. D. Miller, “The Divine Council and the Prophetic Call to War,” VT 18 (1968): 100-107.
[1:3] 66 tn The text simply has “from twenty years old and higher.”
[1:3] 68 tn The noun (צָבָא, tsava’) means “army” or “military group.” But the word can also be used for nonmilitary divisions of labor (Num 4:3).
[1:4] 69 tn Heb “and with you.”
[1:4] 70 tn The construction uses the noun in a distributive sense: “a man, a man for a tribe,” meaning a man for each tribe.
[1:4] 71 tn The clause expresses a distributive function, “a man” means “each man.”
[1:4] 72 sn See J. R. Bartlett, “The Use of the Word ראשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[1:4] 73 tn Heb “the house of his fathers.”
[1:5] 74 tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.
[1:5] 75 tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).
[1:6] 76 sn This name and the name Ammishaddai below have the theophoric element (שַׁדַּי, shadday, “the Almighty”). It would mean “the Almighty is my rock”; the later name means “the Almighty is my kinsman.” Other theophoric elements in the passage are “father,” “brother,” and “God.”
[1:7] 77 sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).
[1:14] 78 tc There is a textual difficulty with this verb. The Greek form uses r and not d, giving the name Ra‘oul. There is even some variation in the Hebrew traditions, but BHS (following the Leningrad codex of
[1:16] 79 tc The form has a Kethib-Qere problem, but the sentence calls for the Qere, the passive participle in the construct – “the called of….” These men were God’s choice, and not Moses’, or their own choice. He announced who they would be, and then named them. So they were truly “called” (קָרָא, qara’). The other reading is probably due to a copyist’s error.
[1:16] 80 tn The word is נָשִׂיא (nasi’, “exalted one, prince, leader”). Cf. KJV, ASV, NAB “princes.” These were men apparently revered or respected in their tribes, and so the clear choice to assist Moses with the leadership. See further, E. A. Speiser, “Background and Function of the Biblical na„sÃþá,” CBQ 25 (1963): 111-17.
[1:16] 81 tn Heb “exalted ones of the tribes of their fathers.” The earlier group of elders was chosen by Moses at the advice of his father-in-law. This group represents the few leaders of the tribes that were chosen by God, a more literate group apparently, who were the forerunners of the שֹׁטְּרִים (shottÿrim).
[1:16] 82 tc The Hebrew text has אַלְפֵי (’alfey, “thousands of”). There is some question over this reading in the MT, however. The community groups that have these leaders were larger tribes, but there is little certainty about the size of the divisions.
[1:18] 83 tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”
[1:18] 84 tc The LXX adds “of the second year.”
[1:18] 85 tn The verb is the Hitpael preterite form וַיִּתְיַלְדוּ (vayyityaldu). The cognate noun תּוֹלְדוֹת (tolÿdot) is the word that means “genealogies, family records, records of ancestry.” The root is יָלַד (yalad, “to bear, give birth to”). Here they were recording their family connections, and not, of course, producing children. The verbal stem seems to be both declarative and reflexive.
[1:18] 86 tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”
[1:21] 87 tn Heb “those numbered of them.” The form is פְּקֻדֵיהֶם (pÿqudehem), the passive participle with the pronominal suffix. This indicates that the number came to 46,500, but it specifically refers to “those numbered.” This expression occurs frequently throughout the book of Numbers.
[1:21] 88 sn There has been much discussion about the numbers in the Israelite wilderness experience. The immediate difficulty for even the casual reader is the enormous number of the population. If indeed there were 603,550 men twenty years of age and older who could fight, the total population of the exodus community counting women and children would have been well over a million, or even two million as calculated by some. This is not a figure that the Bible ever gives, but given the sizes of families the estimate would not be far off. This is a staggering number to have cross the Sea, drink from the oases, or assemble in the plain by Sinai. It is not a question of whether or not God could provide for such a number; it is rather a problem of logistics for a population of that size in that period of time. The problem is not with the text itself, but with the interpretation of the word אֶלֶף (’elef), traditionally translated “thousand.” The word certainly can be taken as “thousand,” and most often is. But in view of the problem of the large number here, some scholars have chosen one of the other meanings attested in literature for this word, perhaps “troop,” or “family,” or “tent group,” even though a word for “family” has already been used (see A. H. McNeile, Numbers, 7; J. Garstang, Joshua-Judges, 120; J. Bright, History of Israel, 144). Another suggestion is to take the word as a “chief” or “captain” based on Ugaritic usage (see R. E. D. Clarke, “The Large Numbers of the Old Testament,” JTVI 87 [1955]: 82-92; and J. W. Wenham, “Large Numbers in the Old Testament,” TynBul 18 [1967]: 19-53). This interpretation would reduce the size of the Israelite army to about 18,000 men from a population of about 72,000 people. That is a radical change from the traditional reading and may be too arbitrary an estimate. A more unlikely calculation following the idea of a new meaning would attempt to divide the numbers and use the first part to refer to the units and the second the measurement (e.g., 65 thousand and four hundred would become 65 units of four hundred). Another approach has been to study the numbers rhetorically, analyzing the numerical values of letters and words. But this method, known as gematria, came in much later than the biblical period (see for it G. Fohrer, Introduction to the Old Testament, 184; and A. Noordtzij, Numbers [BSC], 24). On this system the numbers for “the sons of Israel” would be 603. But the number of the people in the MT is 603,550. Another rhetorical approach is that which says the text used exaggerations in the numbers on an epic scale to make the point of God’s blessing. R. B. Allen’s view that the numbers have been magnified by a factor of ten (“Numbers,” The Expositor’s Bible Commentary, 2:688-91), which would mean the army was only 60,000 men, seems every bit as arbitrary as Wenham’s view to get down to 18,000. Moreover, such views cannot be harmonized with the instructions in the chapter for them to count every individual skull – that seems very clear. This is not the same kind of general expression one finds in “Saul has killed his thousands, David his ten thousands” (1 Sam 18:7). There one expects the bragging and the exaggerations. But in a text of numbering each male, to argue that the numbers have been inflated ten-fold to form the rhetoric of praise for the way God has blessed the nation demands a much more convincing argument than has typically been given. On the surface it seems satisfactory, but it raises a lot of questions. Everything in Exodus and Numbers attests to the fact that the Israelites were in a population explosion, that their numbers were greater than their Egyptian overlords. Pharaoh had attempted to counter their growth by killing males from the ranks. That only two midwives are named must be taken to mean that they were heads of the guilds, for two could not service a population – even of the smaller estimate given above. But even though the size had to have been great and seen as a threat, we are at a loss to know exactly how to determine it. There is clearly a problem with the word “thousand” here and in many places in the OT, as the literature will show, but the problem cannot really be solved without additional information. The suggestions proposed so far seem to be rather arbitrary attempts to reduce the number to a less-embarrassing total, one that would seem more workable in the light of contemporary populations and armies, as well as space and time for the people’s movement in the wilderness. An army of 10,000 or 20,000 men in those days would have been a large army; an army of 600,000 (albeit a people’s army, which may mean that only a portion of the males would actually fight at any time – as was true at Ai) is large even by today’s standards. But the count appears to have been literal, and the totals calculated accordingly, totals which match other passages in the text. If some formula is used to reduce the thousands in this army, then there is the problem of knowing what to do when a battle has only five thousand, or three thousand men. One can only conclude that on the basis of what we know the word should be left with the translation “thousand,” no matter what difficulties this might suggest to the reader. One should be cautious, though, in speaking of a population of two million, knowing that there are serious problems with the calculation of that number, if not with the word “thousand” itself. It is very doubtful that the population of the wilderness community was in the neighborhood of two million. Nevertheless, until a more convincing explanation of the word “thousand” or the calculation of the numbers is provided, one should retain the reading of the MT but note the difficulty with the large numbers.
[1:22] 89 tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT
[1:24] 90 tc The LXX has vv. 24-35 after v. 37.
[1:42] 91 tc The verse does not have the preposition, only “the descendants of Naphtali.”
[1:44] 92 tn The construction uses both the passive participle הַפְּקֻדִים (happÿqudim) and the verb פָּקַד (paqad), giving a literal translation of “these were the numbered ones, whom Moses and Aaron numbered.”
[1:44] 93 tn Heb “they were one man for the house of his fathers.”
[1:45] 94 tn Literally the text has, “and all the numbered of the Israelites were according to their families.” The verb in the sentence is actually without a complement (see v. 46).
[1:47] 95 tn The vav (ו) on this word indicates a disjunction with the previous sequence of reports. It may be taken as a contrastive clause, translated “but” or “however.”
[1:47] 96 tn The construction is unexpected, for Levites would be from the tribe of Levi. The note seems more likely to express that all these people were organized by tribal lineage, and so too the Levites, according to the tribe of their fathers – individual families of Levites.
[1:47] 97 tc The form in the text is הָתְפָּקְדוּ (hotpaqÿdu); if this is correct, then it is an isolated instance of the reflexive of the Qal of פָּקַד (paqad). Some, however, explain the form as the Hitpael without the doubling of the middle letter and with a compensatory lengthening of the vowel before it (G. B. Gray, Numbers [ICC], 10).
[1:48] 98 tn Heb “had spoken to Moses, saying.” The infinitive construct of אָמַר (’amar), sometimes rendered “saying” in older English translations, does not need to be translated, but can be taken simply as the indicator of direct discourse. Most recent English translations, including the present one, leave the form untranslated for stylistic reasons to avoid redundancy.
[1:49] 99 sn From the giving of the Law on the priesthood comes the prerogative of the tribe of Levi. There were, however, members of other tribes who served as priests from time to time (see Judg 17:5).
[1:49] 100 tn The construction has literally, “only the tribe of Levi you shall not number.” The Greek text rendered the particle אַךְ (’akh) forcefully with “see to it that” or “take care that.” For the uses of this form, see R. J. Williams, Hebrew Syntax, 65, §388-89.
[1:49] 101 tn Heb “lift up their head.”
[1:49] 102 tn Heb “in the midst of the sons of Israel.”
[1:50] 103 tn The same verb translated “number” (פָּקַד, paqad) is now used to mean “appoint” (הַפְקֵד, hafqed), which focuses more on the purpose of the verbal action of numbering people. Here the idea is that the Levites were appointed to take care of the tabernacle. On the use of this verb with the Levites’ appointment, see M. Gertner, “The Masorah and the Levites,” VT 10 (1960): 252.
[1:50] 104 tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the
[1:50] 105 tn The imperfect tense here is an obligatory imperfect telling that they are bound to do this since they are appointed for this specific task.
[1:50] 106 tn The addition of the pronoun before the verb is emphatic – they are the ones who are to attend to the tabernacle. The verb used is שָׁרַת (sharat) in the Piel, indicating that they are to serve, minister to, attend to all the details about this shrine.
[1:50] 107 tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.
[1:51] 108 tn The construction uses the infinitive construct with the temporal preposition; the “tabernacle” is then the following genitive. Literally it is “and in the moving of the tabernacle,” meaning, “when the tabernacle is supposed to be moved,” i.e., when people are supposed to move it. The verb נָסָע (nasa’) means “pull up the tent pegs and move,” or more simply, “journey.”
[1:51] 109 tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.
[1:51] 110 tn Heb “raise it up.”
[1:51] 111 tn The word used here is זָר (zar), normally translated “stranger” or “outsider.” It is most often used for a foreigner, an outsider, who does not belong in Israel, or who, although allowed in the land, may be viewed with suspicion. But here it seems to include even Israelites other than the tribe of Levi.
[1:53] 112 tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.
[1:53] tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the
[1:53] 113 tn The main verb of the clause is the perfect tense with vav (ו) consecutive, וְשָׁמְרוּ (vÿshamÿru) meaning they “shall guard, protect, watch over, care for.” It may carry the same obligatory nuance as the preceding verbs because of the sequence. The object used with this is the cognate noun מִשְׁמֶרֶת (mishmeret): “The Levites must care for the care of the tabernacle.” The cognate intensifies the construction to stress that they are responsible for this care.
[1:54] 114 tc The LXX adds “and Aaron.”
[2:1] 115 sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.
[2:2] 116 tn Heb “a man by his own standard.”
[2:2] 117 tn The imperfect tense is to be taken in the nuance of instruction.
[2:2] 118 tn Heb “of/for the house of their fathers.”
[2:2] 119 tn The Hebrew expression מִנֶּגֶד (minneged) means “from before” or “opposite; facing” and “at some distance” or “away from the front of” (see BDB 617 s.v. נֶגֶד 2.c.a; DCH 5:603-4 s.v. 3.b).
[2:2] 120 sn The Israelites were camping as a military camp, each tribe with the standards and emblems of the family. The standard was the symbol fastened to the end of a pole and carried to battle. It served to rally the tribe to the battle. The Bible nowhere describes these, although the serpent emblem of Numbers 21:8-9 may give a clue. But they probably did not have shapes of animals in view of the prohibition in the Decalogue. The standards may have been smaller for the families than the ones for the tribes. See further K. A. Kitchen, “Some Egyptian Background to the Old Testament,” TynBul 5 (1960): 11; and T. W. Mann, Divine Presence and Guidance in Israelite Tradition, 169-73.
[2:3] 121 tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”
[2:3] 122 tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).
[2:3] 123 tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”
[2:4] 125 tc The expression “and his divisions and those numbered of them” is somewhat tautological. The words are synonyms used for statistical purposes, and so neither should be simply deleted.
[2:5] 126 tn Heb “by him” [i.e., Judah].
[2:7] 127 tn This part has been supplied; the text simply has “the tribe of Zebulun.”
[2:9] 128 tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel.
[2:10] 129 tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”
[2:14] 130 tn The Hebrew text simply has “and the tribe of Gad.”
[2:14] 131 tc The Leningrad codex, upon which BHS is based, has “Reuel” here. In reading “Deuel” the translation presented above follows many medieval Hebrew manuscripts, Smr, and the Latin Vulgate. Cf. Num 1:14.
[2:17] 132 tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.
[2:22] 133 tn Here too the Hebrew text simply has “and the tribe of Benjamin.”
[2:29] 134 tn The Hebrew text has “and the tribe of Naphtali.”
[2:32] 135 tn Heb “the house of their fathers.” So also in v. 34.
[2:34] 136 tn The Hebrew word is כֵּן (ken, “thus, so”).
[3:1] 137 sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.
[3:1] 138 tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.
[3:1] 139 tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
[3:3] 140 tn The verb מָשַׁח (mashakh) means “to anoint”; here the form modifies the “priests.” The service of consecration was carried out with anointing oil (Exod 30:30). The verb is used for the anointing of kings as well as priests in the OT, and so out of that derived the technical title “Messiah” for the coming ideal king – the “Anointed One.”
[3:3] 141 tn In this verse the expression is in a relative clause: “who he filled their hand” means “whose hands he filled,” or “whom he consecrated.” The idiomatic expression used here is from Lev 8; it literally is “he filled their hand” (מִלֵּא יָדָם, mille’ yadam). In the ordination service Moses placed some of the meat from the sacrifice in the hand of the ordinand, and this signified what he was going to be about – having his hand full, or being consecrated to the priesthood. There is some evidence that this practice or expression was also known in Mesopotamia. In modern ordination services a NT or a Bible may be placed in the ordinand’s hand – it is what the ministry will be about.
[3:3] 142 tn The form is an infinitival construction for the word for the priest, showing the purpose for the filling of the hands.
[3:4] 143 tn The verb form is the preterite with vav (ו) consecutive, literally “and Nadab died.” Some commentators wish to make the verb a past perfect, rendering it “and Nadab had died,” but this is not necessary. In tracing through the line from Aaron it simply reports that the first two sons died. The reference is to the event recorded in Lev 10 where the sons brought “strange” or foreign” fire to the sanctuary.
[3:4] 144 tc This initial clause is omitted in one Hebrew
[3:4] 145 tn The form בְּהַקְרִבָם (bÿhaqrivam) is the Hiphil infinitive construct functioning as a temporal clause: “when they brought near,” meaning, “when they offered.” The verb קָרַב (qarav) is familiar to students of the NT because of “corban” in Mark 7:11.
[3:4] 146 tn Or “prohibited.” See HALOT 279 s.v. זָר 3.
[3:4] 147 tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[3:4] sn This event is narrated in Lev 10:1-7.
[3:4] 148 sn The two young priests had been cut down before they had children; the ranks of the family of Aaron were thereby cut in half in one judgment from God. The significance of the act of judgment was to show that the priests had to sanctify the
[3:4] 149 tn The verb is the Piel preterite from the root כָּהַן (kahan): “to function as a priest” or “to minister.”
[3:4] 150 tn The expression “in the presence of” can also mean “during the lifetime of” (see Gen 11:28; see also BDB 818 s.v. פָּנֶה II.7.a; cf. NASB, NIV, NCV, NRSV, TEV).
[3:6] 151 sn The use of the verb קָרַב (qarav) forms an interesting wordplay in the passage. The act of making an offering is described by this verb, as was the reference to the priests’ offering of strange fire. Now the ceremonial presentation of the priests is expressed by the same word – they are being offered to God.
[3:6] 152 tn The verb literally means “make it [the tribe] stand” (וְהַעֲמַדְתָּ אֹתוֹ, vÿha’amadta ’oto). The verb is the Hiphil perfect with a vav (ו) consecutive; it will take the same imperative nuance as the form before it, but follow in sequence (“and then”). This refers to the ceremonial presentation in which the tribe would take its place before Aaron, that is, stand before him and await their assignments. The Levites will function more like a sacred guard than anything else, for they had to protect and care for the sanctuary when it was erected and when it was transported (see J. Milgrom, Studies in Levitical Terminology, 8-10).
[3:6] 153 tn The verb וְשֵׁרְתוּ (vÿsherÿtu) is the Piel perfect with a vav (ו) consecutive; it carries the same volitional force as the preceding verb forms, but may here be subordinated in the sequence to express the purpose or result of the preceding action.
[3:7] 154 tn The Hebrew text uses the perfect tense of שָׁמַר(shamar) with a vav (ו) consecutive to continue the instruction of the preceding verse. It may be translated “and they shall keep” or “they must/are to keep,” but in this context it refers to their appointed duties. The verb is followed by its cognate accusative – “they are to keep his keeping,” or as it is often translated, “his charge.” This would mean whatever Aaron needed them to do. But the noun is also used for the people in the next phrase, and so “charge” cannot be the meaning here. The verse is explaining that the Levites will have duties to perform to meet the needs of Aaron and the congregation.
[3:7] 155 tn The form is the Qal infinitive construct from עָבַד (’avad, “to serve, to work”); it is taken here as a verbal noun and means “by (or in) serving” (see R. J. Williams, Hebrew Syntax, 36, §195). This explains the verb “keep [his charge].” Here too the form is followed by a cognate accusative; they will be there to “serve the service” or “work the work.”
[3:8] 156 tn The construction uses the infinitive construct (epexegetically) followed by its cognate accusative. It would convey “to serve the service of the tabernacle,” but more simply it may be rendered as “serving.” Their spiritual and practical service is to serve.
[3:8] sn The Levites had the duty of taking care of all the tabernacle and its furnishings, especially in times when it was to be moved. But they were also appointed to be gate-keepers (2 Kgs 22:4; 1 Chr 9:19) in order to safeguard the purity of the place and the activities that went on there. Their offices seem to have then become hereditary in time (1 Sam 1:3); they even took on more priestly functions, such as pronouncing the benediction (Deut 10:8). See further R. de Vaux, Ancient Israel, 348-49.
[3:9] 157 tn The verb וְנָתַתָּה (vÿnatattah) is normally “give.” Here, though, the context refers to the assignment of the Levites to the priests for their duties. The form is the perfect tense with vav (ו) consecutive, continuing the sequence for the imperfect of instruction.
[3:9] 158 tn This emphasis is derived from the simple repetition of the passive participle, נְתוּנִם נְתוּנִם (nÿtunim nÿtunim). See GKC 396 §123.e. The forms serve as the predicate with the subject pronoun.
[3:9] 159 tn The Hebrew text simply has the preposition, “from the Israelites.”
[3:10] 160 tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.
[3:10] 161 tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.
[3:12] 162 tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the
[3:12] 163 tn Literally “in the place of.”
[3:13] 164 tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”
[3:13] 165 sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the
[3:15] 166 tn Heb “the house of their fathers.” So also in v. 20.
[3:15] 167 tn Heb “you are to/shall number them.”
[3:16] 168 tn Heb “at the mouth of the
[3:16] 169 tn The Pual perfect may be given the past perfect translation in this sentence because the act of commanding preceded the act of numbering.
[3:17] 170 tn The word “sons of” does at the outset refer to the sons of Levi. But as the listing continues the expression refers more to the family groups of the various descendants.
[3:24] 171 tn The vav (ו) disjunctive on the noun at the beginning of the verse here signals a greater emphasis on the individual rather than another item in the numbering of the clans.
[3:24] 172 tn Heb “a father’s house.” So also in vv. 30,35.
[3:25] 173 tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.
[3:26] 174 tc The phrases in this verse seem to be direct objects without verbs. BHS suggests deleting the sign of the accusative (for which see P. P. Saydon, “Meanings and Uses of the Particle אֵת,” VT 14 [1964]: 263-75).
[3:26] 175 tn Heb “for all the service of it [them].”
[3:27] 176 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).
[3:28] 177 tn The construction here is a little different. The Hebrew text uses the participle in construct plural: שֹׁמְרֵי (shomÿrey, literally “keepers of”). The form specifies the duties of the 8,600 Kohathites. The genitive that follows this participle is the cognate מִשְׁמֶרֶת (mishmeret) that has been used before. So the expression indicates that they were responsible for the care of this part of the cult center. There is no reason to delete one of the forms (as does J. A. Paterson, Numbers, 42), for the repetition stresses the central importance of their work.
[3:31] 178 tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”
[3:31] 179 tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
[3:32] 180 tn The Hebrew construction has “the leader of the leaders of” (וּנְשִׂיא נְשִׂיאֵי, unÿsi’ nÿsi’ey).
[3:32] 181 tn Heb “the keepers of the responsibility” (שֹׁמְרֵי מִשְׁמֶרֶת, shomÿrey mishmeret). The participle is a genitive specifying the duty to which he was appointed (thing possessed); its cognate genitive emphasizes that their responsibility was over the holy place.
[3:33] 182 tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115).
[3:36] 183 tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase.
[3:38] 184 tc In some Hebrew
[3:38] 185 tn Here again the verb and its cognate noun are used: keeping the keep, or keeping charge over, or taking responsibility for the care of, or the like.
[3:39] 186 tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the
[3:39] 187 tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).
[3:40] 188 tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.
[3:41] 189 tn The verb is the perfect tense with vav (ו) consecutive; it carries forward the instructions from the preceding verse. The verb “take” now has the sense of appointing or designating the Levites.
[3:47] 190 tn The verb again is the perfect tense in sequence; the meaning of “take” may be interpreted here with the sense of “collect.”
[3:47] 191 tn The idea is expressed simply by repetition: “take five, five, shekels according to the skull.” They were to collect five shekels for each individual.
[3:47] 192 tn The verb form now is the imperfect of instruction or legislation.
[3:47] 193 tn Heb “them,” referring to the five shekels.
[3:47] 194 sn The sanctuary shekel was first mentioned in Exod 30:13. The half-shekel of Exod 38:26 would then be 10 gerahs. Consequently, the calculations would indicate that five shekels was about two ounces of silver for each person. See R. B. Y. Scott, “Weights and Measures of the Bible,” BA 22 (1951): 22-40, and “The Scale-Weights from Ophel, 1963-1964,” PEQ 97 (1965): 128-39.
[3:49] 195 sn The word used is “silver.” Coins were not in existence until after 700
[4:1] 196 sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).
[4:2] 197 tn Heb “lift up the head.” The form נָשֹׂא (naso’) is the Qal infinitive absolute functioning here as a pure verb form. This serves to emphasize the basic verbal root idea (see GKC 346 §113.bb).
[4:2] sn The census of chapter 3 was to register all male Levites from a month old and up. It arranged the general duties of each of the tribes. The second census of Levites now will focus on those between 30 and 50 years of age, those who were actually in service. These are the working Levites. The duties here will be more specific for each of the families. The Kohathites, although part of the ordinary ministry of Levites, were a special group chosen to handle the most holy furnishings. J. Milgrom shows three aspects of their service: (1) skilled labor (מְלָאכָה, mÿla’khah) or “work,” (2) physical labor (עֲבֹדָה, ‘avodah) or “service,” and (3) assisting the priests (שָׁרֵת, sharet) or “ministering” (see his Studies in Levitical Terminology, 1:60-70).
[4:3] 198 tn The word “company” is literally “host, army” (צָבָא, tsava’). The repetition of similar expressions makes the translation difficult: Heb “all [who] come to the host to do work in the tent.”
[4:4] 199 tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.
[4:5] 200 tn The Hebrew text uses the infinitive construct in an adverbial clause of time; literally it says “in the journeying of the camp.” The genitive in such constructions is usually the subject. Here the implication is that people would be preparing to transport the camp and its equipment.
[4:6] 201 tn The exact meaning of the Hebrew word here is difficult to determine. The term תַּחַשׁ (takhash) has been translated “badgers’ [skins]” by KJV. ASV has “sealskin” while RSV uses “goatskin”; NEB and NASB have “porpoise skin,” and NIV has “hides of sea cows.” This is close to “porpoise,” and seems influenced by the Arabic. The evidence is not strong for any of these meanings, and some of the suggestions would be problematic. It is possible the word is simply used for “fine leather,” based on the Egyptian ths. This has been followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”) along with the present translation. See further HALOT 1720-21 s.v. תַּחַשׁ.
[4:7] 202 sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”
[4:7] 203 tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.
[4:10] 204 tn The “pole” or “bar” (מוֹט, mot) is of a different style than the poles used for transporting the ark. It seems to be a flexible bar carried by two men with the implements being transported tied to the bar. The NEB suggests the items were put in a bag and slung over the bar, but there is no indication of the manner.
[4:13] 205 tc The Greek text has “and he must place the cover upon the altar” instead of “and they must take away the ashes from the altar.” The verb is the Piel form; its nuance seems to be privative, i.e., stating that the object is deprived of the material – the ashes are removed. This is the main altar in the courtyard.
[4:14] 206 tc For this passage the Greek and Smr have a substantial addition concerning the purple cloth for the laver and its base, and a further covering of skin (see D. W. Gooding, “On the Use of the LXX for Dating Midrashic Elements in the Targums,” JTS 25 [1974]: 1-11).
[4:15] 207 tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.
[4:15] 208 tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.
[4:15] 209 tn Heb “after this.”
[4:15] 210 tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”
[4:15] 211 tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).
[4:15] 212 tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).
[4:15] 213 tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.
[4:15] 214 tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.
[4:16] 215 tn This is supplied to the line to clarify “appointed.”
[4:16] 217 sn One would assume that he would prepare and wrap these items, but that the Kohathites would carry them to the next place.
[4:18] 218 sn The verb is simply the Qal, “do not cut off.” The context calls for a permissive nuance – “do not let them be cut off.” It was a difficult task to be handling the holy things correctly; Moses and Aaron were to see to it that they did it right and did not handle the objects, that is, Moses and Aaron were to safeguard their lives by making certain that proper procedures were followed.
[4:19] 219 tn The word order is different in the Hebrew text: Do this…and they will live. Consequently, the verb “and they will live” is a perfect tense with a vav (ו) consecutive to express the future consequence of “doing this” for them.
[4:19] 220 tn The perfect tense with vav (ו) consecutive continues the instruction for Aaron.
[4:19] 221 tn The distributive sense is obtained by the repetition, “a man” and “a man.”
[4:20] 222 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
[4:24] 223 tn The two forms are the infinitive construct and then the noun: “to serve and for the burden.” They are to serve and they are to take the responsibility. The infinitive is explaining the verb.
[4:26] 224 tc This whole clause is not in the Greek text; it is likely missing due to homoioteleuton.
[4:26] 225 tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items.
[4:27] 226 tn The term “whether” is supplied to introduce the enumerated parts of the explanatory phrase.
[4:27] 227 tn Here again is the use of the noun “burden” in the sense of the loads they were to carry (see the use of carts in Num 7:7).
[4:27] 228 tn The expression is literally “upon/at the mouth of” (עַל־פִּי, ’al-pi); it means that the work of these men would be under the direct orders of Aaron and his sons.
[4:28] 230 tn Or “the direction” (NASB, TEV); Heb “under/by the hand of.” The word “hand” is often used idiomatically for “power” or “authority.” So also in vv. 33, 37, 45, 48.
[4:28] 231 sn The material here suggests that Eleazar had heavier responsibilities than Ithamar, Aaron’s fourth and youngest son. It is the first indication that the Zadokite Levites would take precedence over the Ithamar Levites (see 1 Chr 24:3-6).
[4:31] 232 sn More recent studies have concluded that these “boards” were made of two long uprights joined by cross-bars (like a ladder). They were frames rather than boards, meaning that the structure under the tent was not a solid building. It also meant that the “boards” would have been lighter to carry.
[4:32] 233 tn Heb “you shall assign by names the vessels of the responsibility of their burden.”
[4:47] 234 tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.
[4:49] 235 tn The verb is the simple perfect tense – “he numbered them.” There is no expressed subject; therefore, the verb can be rendered as a passive.
[4:49] 236 tn Or “his burden.”
[4:49] 237 tn The passive form simply reads “those numbered by him.” Because of the cryptic nature of the word, some suggest reading a preterite, “and they were numbered.” This is supported by the Greek, Syriac, Targum, and Vulgate. It would follow in the emendation that the relative pronoun be changed to “just as” (כַּאֲשֶׁר, ka’asher). The MT is impossible the way it stands; it can only be rendered into smooth English by adding something that is missing.
[5:1] 238 sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.
[5:2] 239 tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).
[5:2] 240 sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760
[5:2] 241 sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.
[5:2] 242 tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).
[5:3] 243 tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.
[5:4] 244 tn The perfect tense is here given a past perfect nuance to stress that the word of the
[5:6] 245 sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.
[5:6] 246 tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the
[5:6] 247 tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the
[5:6] 248 tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.
[5:7] 249 tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the
[5:7] 250 tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.
[5:7] 251 tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”
[5:8] 252 sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.
[5:8] 253 tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the
[5:9] 254 tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).
[5:10] 255 sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.
[5:11] 256 sn There is a good bit of bibliography here. See, e.g., J. M. Sasson, “Numbers 5 and the Waters of Judgment,” BZ 16 (1972): 249-51; and M. Fishbane, “Accusation of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31,” HUCA 45 (1974): 25-46.
[5:13] 257 tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.
[5:13] 258 tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).
[5:13] 259 tn Heb “and it is concealed from the eyes of her husband.”
[5:13] 260 tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.
[5:14] 261 tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.
[5:14] 262 tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.
[5:14] 263 tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.
[5:15] 264 tn All the conditions have been laid down now for the instruction to begin – if all this happened, then this is the procedure to follow.
[5:15] 265 tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context.
[5:15] 266 tn The word “remembering” is זִכָּרוֹן (zikkaron); the meaning of the word here is not so much “memorial,” which would not communicate much, but the idea of bearing witness before God concerning the charges. The truth would come to light through this ritual, and so the attestation would stand. This memorial would bring the truth to light. It was a somber occasion, and so no sweet smelling additives were placed on the altar.
[5:15] 267 tn The final verbal form, מַזְכֶּרֶת (mazkeret), explains what the memorial was all about – it was causing iniquity to be remembered.
[5:16] 268 tn The verb is the Hiphil of the word “to stand.” It could be rendered “station her,” but that sounds too unnatural. This is a meeting between an accused person and the Judge of the whole earth.
[5:17] 269 tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway.
[5:17] 270 tn Heb “from.” The preposition is used here with a partitive sense.
[5:17] 271 sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.
[5:18] 272 tn The expression has been challenged. The first part, “bitter water,” has been thought to mean “water of contention” (so NEB), but this is not convincing. It has some support in the versions which read “contention” and “testing,” no doubt trying to fit the passage better. N. H. Snaith (Leviticus and Numbers [NCB], 129) suggests from an Arabic word that it was designed to cause an abortion – but that would raise an entirely different question, one of who the father of a child was. And that has not been introduced here. The water was “bitter” in view of the consequences it held for her if she was proven to be guilty. That is then enforced by the wordplay with the last word, the Piel participle הַמְאָרֲרִים (ham’ararim). The bitter water, if it convicted her, would pronounce a curse on her. So she was literally holding her life in her hands.
[5:18] sn This ancient ritual seems to have functioned like a lie detector test, with all the stress and tension involved. It can be compared to water tests in the pagan world, with the exception that in Israel it was stacked more toward an innocent verdict. It seems to have been a temporary provision, for this is the only place that it appears, and no provision is made for its use later. It may have served as a didactic force, warning more than actually legislating. No provision is made in it for a similar charge to be brought against the man, but in the case of the suspicion of the woman the man would be very hesitant to demand this test given the harshness on false witnessing in Israel. The passage remains a rather strange section of the Law.
[5:19] 273 tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.
[5:19] 274 sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.
[5:20] 275 tn The pronoun is emphatic – “but you, if you have gone astray.”
[5:20] 276 tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.
[5:21] 277 sn For information on such curses, see M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92; A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99; and F. C. Fensham, “Malediction and Benediction in Ancient Vassal Treaties and the Old Testament,” ZAW 74 (1962): 1-9.
[5:21] 278 tn Heb “the priest will say.”
[5:21] 279 tn This interpretation takes the two nouns as a hendiadys. The literal wording is “the
[5:21] 280 sn The outcome of this would be that she would be quoted by people in such forms of expression as an oath or a curse (see Jer 29:22).
[5:21] 281 tn The construction uses the infinitive construct with the preposition to form an adverbial clause: “in the giving of the
[5:21] 282 tn TEV takes the expression “your thigh” as a euphemism for the genitals: “cause your genital organs to shrink.”
[5:21] 283 sn Most commentators take the expressions to be euphemisms of miscarriage or stillbirth, meaning that there would be no fruit from an illegitimate union. The idea of the abdomen swelling has been reinterpreted by NEB to mean “fall away.” If this interpretation stands, then the idea is that the woman has become pregnant, and that has aroused the suspicion of the husband for some reason. R. K. Harrison (Numbers [WEC], 111-13) discusses a variety of other explanations for diseases and conditions that might be described by these terms. He translates it with “miscarriage,” but leaves open what the description might actually be. Cf. NRSV “makes your uterus drop, your womb discharge.”
[5:22] 284 tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.
[5:22] 285 tn Heb “fall away.”
[5:22] 286 tn The word “amen” carries the idea of “so be it,” or “truly.” The woman who submits to this test is willing to have the test demonstrate the examination of God.
[5:23] 287 sn The words written on the scroll were written with a combination of ingredients mixed into an ink. The idea is probably that they would have been washed or flaked off into the water, so that she drank the words of the curse – it became a part of her being.
[5:28] 288 tn Heb “will be free”; the words “of ill effects” have been supplied as a clarification.
[5:29] 289 tn Heb “law of jealousies.”
[5:31] 290 sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.
[5:31] 291 tn The word “iniquity” can also mean the guilt for the iniquity as well as the punishment of consequences for the iniquity. These categories of meanings grew up through figurative usage (metonymies). Here the idea is that if she is guilty then she must “bear the consequences.”
[6:1] 292 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
[6:2] 293 tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.
[6:2] 294 tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”
[6:2] 295 tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.
[6:2] 296 tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the
[6:2] 297 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the
[6:3] 298 tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the
[6:3] 299 tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.
[6:3] 300 tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.
[6:3] 301 tn Heb “dried” (so KJV, ASV, NRSV).
[6:4] 302 tn This word also is rare, occurring only here.
[6:4] 303 sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the
[6:5] 304 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.
[6:5] 305 sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the
[6:5] 307 tn The word “holy” here has the sense of distinct, different, set apart.
[6:5] 308 tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”
[6:6] 309 tn The Hebrew verb is simply “enter, go,” no doubt with the sense of go near.
[6:6] 310 tn The Hebrew has נֶפֶשׁ מֵת (nefesh met), literally a “dead person.” But since the word נֶפֶשׁ can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the
[6:7] 311 tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.
[6:7] 312 tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.
[6:7] sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.
[6:7] 313 tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.
[6:7] 314 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.
[6:9] 315 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.
[6:9] 316 tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.
[6:9] 317 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
[6:10] 318 tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.
[6:11] 319 tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
[6:11] 320 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
[6:11] 321 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
[6:11] 322 tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.
[6:11] 323 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.
[6:11] 324 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
[6:12] 325 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
[6:12] 326 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
[6:12] 327 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
[6:12] 328 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
[6:13] 329 tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.
[6:14] 330 tn Heb “he shall offer his offering” – the object is a cognate accusative.
[6:14] 331 sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the
[6:15] 332 tn The suffixes in the MT are plural in this verse, whereas in v. 17 they are singular. This seems to be a matter of stylistic choice, referring to whomever may be taking the vow.
[6:15] 333 sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.
[6:16] 334 tn “all these” is supplied as the object.
[6:17] 336 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.
[6:18] 337 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).
[6:18] 338 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
[6:18] 339 tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
[6:19] 340 tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.
[6:20] 341 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the
[6:20] 342 sn The “wave offering” may be interpreted as a “special gift” to be transferred to the
[6:20] 343 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.
[6:21] 344 tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.
[6:21] 345 tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”
[6:21] 346 tn Heb “according to the vow that he vows, so he must do.”
[6:22] 347 sn This brief section records the blessing of the priest, especially the high priest after he emerges from the holy of holies to bless the people (see Lev 9:22). The two main elements in the oracle are “grace and peace.” It is probable that the Apostle Paul based his salutations on this oracle. For additional information, see L. J. Liebreich, “The Songs of Ascent and the Priestly Blessing,” JBL 74 (1955): 33-36; P. D. Miller, “The Blessing of God: An Interpretation of Num 6:22-27,” Int 29 (1975): 240-51; and A. Murtonen, “The Use and Meaning of the Words lébarek and bérakah in the Old Testament,” VT 9 (1959): 158-77.
[6:23] 349 tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.
[6:23] 350 tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.
[6:24] 351 tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the
[6:24] 352 tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.
[6:25] 353 tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the
[6:26] 354 tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.
[6:27] 355 tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.
[7:1] 356 sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).
[7:1] 357 tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.
[7:1] sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).
[7:2] 358 tn Heb “the house of their fathers.”
[7:2] 359 tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.
[7:3] 360 tn Heb “and they brought.”
[7:3] 361 sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.
[7:5] 362 tn The object is not in the Hebrew text, but has been supplied.
[7:5] 363 tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.
[7:5] 364 tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).
[7:5] 365 tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”
[7:5] 366 tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”
[7:9] 368 tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.
[7:9] 369 tn Heb “upon them,” meaning “their duty.”
[7:10] 370 tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”
[7:10] 371 tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.
[7:10] 372 tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.
[7:10] 373 sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).
[7:10] 374 tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).
[7:10] 375 tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.
[7:11] 376 tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”
[7:12] 377 sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
[7:13] 378 tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.
[7:24] 379 tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).
[7:88] 380 sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the
[7:89] 381 tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the
[7:89] 382 tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.
[7:89] 383 tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.
[7:89] 384 tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.
[8:1] 385 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
[8:2] 386 tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.
[8:2] 387 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).
[8:4] 388 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.
[8:4] 389 sn The idea is that it was all hammered from a single plate of gold.
[8:6] 390 tn The verb טָהַר (tahar) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
[8:7] 391 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
[8:7] 392 tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
[8:7] 393 tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).
[8:7] 395 tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
[8:7] 396 tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).
[8:8] 397 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.
[8:10] 398 sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the
[8:11] 399 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the
[8:11] 400 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
[8:12] 401 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.
[8:12] 402 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
[8:12] 403 sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
[8:13] 404 tc The Greek text adds the
[8:14] 405 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.
[8:15] 406 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
[8:15] 408 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
[8:15] 409 tc The Greek text adds “before the
[8:16] 410 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
[8:16] 411 tn Or “as substitutes” for all the firstborn of the Israelites.
[8:17] 412 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
[8:19] 413 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.
[8:21] 414 tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.
[8:24] 415 tn The Hebrew text has “this [is that] which [pertains] to the Levites.” “This is what concerns the Levites, meaning, the following rulings are for them.
[8:24] 416 tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3,23,30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.
[8:24] 417 tn The infinitive is לִצְבֹא (litsvo’), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.
[8:26] 418 tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
[8:26] 419 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
[8:26] 420 tn Heb “you shall do, make.”
[9:1] 421 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] 422 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.
[9:2] 423 tn The verb is simply “to do; to make” (עָשָׂה [’asah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.
[9:2] 424 sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh) – here in pause and with the article – has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ’avar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
[9:2] 425 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
[9:3] 426 tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).
[9:3] 427 tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
[9:3] 428 tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
[9:4] 430 tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.
[9:5] 431 tc The LXX omits this first clause; it also omits “at twilight.”
[9:6] 432 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
[9:6] 433 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
[9:6] 434 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
[9:6] 435 tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
[9:8] 436 tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.
[9:8] 437 tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”
[9:10] 438 tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”
[9:10] 439 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
[9:11] 440 sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.
[9:13] 441 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
[9:13] 442 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
[9:13] 443 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
[9:13] 444 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.
[9:14] 445 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
[9:14] 446 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
[9:14] 447 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
[9:14] 448 tn Or “you must have one statute.”
[9:14] 449 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
[9:15] 450 sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.
[9:15] 451 tn Heb “and/now on the day.”
[9:15] 452 tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.
[9:15] 453 sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).
[9:15] 454 sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.
[9:15] 455 tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.
[9:15] 456 tn Heb “like the appearance of fire.”
[9:16] 457 tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).
[9:17] 458 tn The verb in this initial temporal clause is the Niphal infinitive construct.
[9:17] 459 tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea – “which it settled there” means “where it settled.”
[9:18] 460 tn Heb “at the mouth of” (so also in vv. 20, 23).
[9:18] 461 tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”
[9:19] 462 tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).
[9:20] 463 tn The sentence uses וְיֵשׁ (vÿyesh) followed by a noun clause introduced with אֲשֶׁר (’asher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”
[9:20] 464 tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.
[9:20] 465 tn Heb “mouth of the
[9:21] 466 tn The construction is the same in the preceding verse.
[9:21] 467 tn “Only” is supplied to reflect the contrast between the two verses.
[9:21] 468 tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”
[9:22] 469 tn The MT has אוֹ־יָמִים (’o-yamim). Most translators use “or a year” to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, “Four Month Season of the Hebrew Bible,” VT 11 (1961): 446-48.
[9:22] 470 tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (’arakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”
[9:22] 471 tn Heb “and they would not journey”; the clause can be taken adverbially, explaining the preceding verbal clause.
[10:1] 473 sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.
[10:2] 474 tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.
[10:2] 475 tn The imperfect tense is again instruction or legislation.
[10:2] 476 sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000
[10:2] 477 tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.
[10:3] 478 tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.
[10:3] 479 tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”
[10:3] 480 tn Heb “the assembly shall assemble themselves.”
[10:4] 481 tn Heb “they shall assemble themselves.”
[10:5] 482 tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.
[10:5] 483 tn Heb “the camps that are camping.”
[10:5] 484 tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.
[10:6] 485 tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.
[10:6] 486 tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.
[10:7] 487 tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.
[10:7] 488 sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.
[10:9] 489 tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”
[10:9] 490 tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.
[10:10] 491 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”
[10:10] 492 tn The vav (ו) is taken here in its alternative use and translated “or.”
[10:10] 493 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
[10:10] 494 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
[10:11] 495 sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.
[10:11] 496 tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.
[10:11] tn The expression is difficult; it is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as “tabernacle of the Token”; NAB has “the dwelling of the commandments.”
[10:12] 497 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
[10:14] 500 sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).
[10:21] 501 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
[10:21] 502 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
[10:21] 503 tn Heb “against their coming.”
[10:25] 504 tn The MT uses a word that actually means “assembler,” so these three tribes made up a strong rear force recognized as the assembler of all the tribes.
[10:28] 505 tn Or “journeyings of.”
[10:28] 506 tn The verb is the preterite with vav (ו) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it.
[10:29] 507 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] 508 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] 509 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] 510 tn The Hebrew text simply has “has spoken good” for Israel.
[10:30] 511 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
[10:31] 512 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[10:31] 513 tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.
[10:31] 514 tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.
[10:32] 515 tn Heb “and it shall be.”
[10:33] 516 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
[10:34] 517 tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.
[10:34] 518 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
[10:36] 519 sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the
[11:1] 520 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 521 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 522 tn Heb “it was evil in the ears of the
[11:1] 523 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 524 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 525 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 526 sn The “fire of the
[11:2] 528 sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the
[11:3] 529 tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.
[11:4] 530 sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the
[11:4] 531 tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”
[11:4] 532 tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).
[11:4] 533 tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.
[11:4] tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow.
[11:4] 534 tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.
[11:5] 535 tn The perfect tense here expresses the experience of a state of mind.
[11:5] sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the
[11:5] 536 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
[11:5] 537 tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the
[11:6] 538 tn Heb “our souls.”
[11:6] 539 sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.
[11:6] 540 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
[11:8] 541 tn Heb “And its taste was like the taste of fresh olive oil.”
[11:9] 542 tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.
[11:9] 543 tn Heb “came down.”
[11:10] 544 sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the
[11:10] 545 tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.
[11:10] 546 tn Heb “it was evil in the eyes of Moses.”
[11:11] 547 tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.
[11:11] 548 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.
[11:12] 549 sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.
[11:12] 550 tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.
[11:12] 551 tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).
[11:13] 552 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
[11:13] 553 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
[11:14] 554 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.
[11:14] 555 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.
[11:15] 556 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.
[11:15] 557 tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.
[11:15] 558 tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.
[11:16] 559 sn The
[11:16] 560 tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.
[11:17] 561 tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.
[11:18] 562 tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.
[11:18] 563 tn Heb “in the ears.”
[11:18] 564 tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).
[11:18] 565 tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”
[11:20] 566 tn Heb “a month of days.” So also in v. 21.
[11:20] 567 tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.
[11:20] 568 sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the
[11:20] 569 tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”
[11:21] 570 tn Heb “the people who I am in their midst,” i.e., among whom I am.
[11:21] 571 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
[11:21] 572 tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the
[11:21] 573 tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.
[11:23] 574 sn This anthropomorphic expression concerns the power of God. The “hand of the
[11:23] 575 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
[11:25] 576 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
[11:25] 577 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] 578 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] 579 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.
[11:26] 580 tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.
[11:27] 581 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
[11:28] 582 tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
[11:28] 583 tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”
[11:28] 584 tn Heb “answered and said.”
[11:28] 585 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the
[11:29] 586 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] 587 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
[11:31] 588 sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the
[11:31] 589 tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.
[11:31] 590 sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.
[11:31] 591 tn Or “left them fluttering.”
[11:31] 592 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.
[11:32] 593 tn Heb “rose up, stood up.”
[11:32] 594 sn This is about two thousand liters.
[11:32] 595 tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.
[11:33] 596 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.
[11:34] 597 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.
[11:34] 598 tn The words “different food” are implied, and are supplied in the translation for clarity.
[12:1] 599 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 600 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the
[12:1] 601 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[12:2] 603 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.
[12:2] 604 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
[12:2] 605 tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.
[12:2] sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.
[12:2] 606 sn The statement is striking. Obviously the
[12:3] 607 tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.
[12:3] tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.
[12:3] sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).
[12:6] 609 tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”
[12:6] 610 tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).
[12:7] 611 sn The title “my servant” or “servant of the
[12:7] 612 tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”
[12:8] 613 tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the
[12:8] 614 tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
[12:8] 615 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
[12:10] 616 tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.
[12:10] 617 tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.
[12:10] 618 sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).
[12:10] 619 tn Heb “turned to.”
[12:11] 620 tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.
[12:12] 621 tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses.
[12:13] 622 tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”
[12:14] 623 tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.
[12:15] 624 tn The clause has the Niphal infinitive construct after a temporal preposition.
[13:1] 625 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] 626 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
[13:2] 627 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] 628 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] 629 tn Heb “one man one man of the tribe of his fathers.”
[13:11] 632 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
[13:16] 633 sn The difference in the names is slight, a change from “he saves” to “the
[13:17] 634 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] 635 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] 636 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] 637 tn Heb “see the land, what it is.”
[13:20] 638 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] 639 tn Heb “Now the days were the days of.”
[13:20] 640 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
[13:21] 641 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] 642 tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”
[13:22] 643 tc The MT has the singular, but the ancient versions and Smr have the plural.
[13:22] 644 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] 645 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] 646 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] 647 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] 648 tn The verb is rendered as a passive because there is no expressed subject.
[13:24] 649 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] 650 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] 651 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] 652 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] 653 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
[13:27] 654 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
[13:27] 655 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
[13:27] 656 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] 657 tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
[13:28] 658 tn Heb “the people who are living in the land.”
[13:29] 659 tn Heb “by the side [hand] of.”
[13:29] 660 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
[13:30] 661 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] 662 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] 663 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] 664 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
[13:32] 665 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
[13:32] 666 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] 667 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] 668 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] 669 tn Heb “in its midst.”
[13:33] 670 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] 671 tn Heb “in our eyes.”
[13:33] 672 tn Heb “in their eyes.”
[14:1] 673 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] 674 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] 675 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] 676 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] 677 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] 679 tn Heb “a man to his brother.”
[14:4] 680 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] 681 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] 682 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] 683 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] 684 tn Heb “before all the assembly of the congregation.”
[14:7] 685 tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”
[14:8] 686 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] 687 sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
[14:9] 688 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] 689 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] 690 tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.
[14:10] 691 sn The glory of the
[14:10] 692 tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”
[14:11] 693 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] 694 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] 695 tc The Greek version has “death.”
[14:13] 696 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] 697 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
[14:14] 698 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] 699 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] 700 tn Heb “as one man.”
[14:17] 701 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] 702 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] 703 tn Or “rebellion.”
[14:18] 704 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] 705 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] 706 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] 707 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] 708 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
[14:21] 709 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
[14:22] 710 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] 711 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
[14:22] 712 tn Heb “listened to my voice.”
[14:23] 713 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] 715 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] 716 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] 717 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] 718 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] 719 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
[14:28] 720 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] 721 tn Or “your corpses” (also in vv. 32, 33).
[14:30] 722 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
[14:30] 723 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
[14:30] 724 tn Heb “to cause you to dwell; to cause you to settle.”
[14:33] 727 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
[14:33] 728 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] 729 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] 730 tn Heb “you shall bear.”
[14:34] 731 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] 732 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] 733 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] 734 tn The preterite here is subordinated to the next preterite to form a temporal clause.
[14:39] 735 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] 736 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] 737 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] 738 tn The verb is simply “said,” but it means the place that the
[14:40] 739 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the
[14:41] 740 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] 742 tn This verb could also be subordinated to the preceding: “that you be not smitten.”
[14:44] 743 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] 744 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
[14:45] 745 tn Heb “came down.”
[14:45] 746 tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”
[14:45] 747 tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.
[15:1] 748 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] 749 tn Heb “the land of your habitations.”
[15:2] 750 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] 751 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
[15:4] 752 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] 753 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century
[15:5] 754 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
[15:9] 755 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] 756 tn Heb “according to thus shall it be done.”
[15:14] 757 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] 758 tn Heb “in your midst.”
[15:14] 759 tn The Hebrew text just has “to your generations,” but it means in the future.
[15:14] 760 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] 761 tn The word “apply” is supplied in the translation.
[15:15] 762 tn Or “a statute forever.”
[15:15] 763 tn Heb “as you, as [so] the alien.”
[15:18] 764 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] 765 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] 766 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] 767 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] 768 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] 769 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] 771 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] 772 tn Heb “[away] from the eyes of the community.”
[15:25] 773 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] 774 tn Or “they will be forgiven.”
[15:26] 775 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] 776 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] 778 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] 779 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
[15:30] 780 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
[15:30] 782 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] 783 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] 784 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 786 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] 787 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] 788 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 789 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] 790 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] 791 tn Heb “stoned him with stones, and he died.”
[15:38] 792 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] 793 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] 794 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] 795 tn Heb “seek out, look into.”
[15:39] 796 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] 797 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] 798 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] 799 tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).
[16:1] 800 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] 801 tn Heb “princes” (so KJV, ASV).
[16:2] 802 tn These men must have been counselors or judges of some kind.
[16:2] 803 tn Heb “men of name,” or “men of renown.”
[16:3] 804 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] 805 tn Heb “fell on his face.”
[16:6] 807 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] 808 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] 809 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] 810 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] 811 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] 812 tn The question is rhetorical. It was not a small thing to them – it was a big thing.
[16:13] 813 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] 814 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] 815 tn Here אַף (’af) has the sense of “in addition.” It is not a common use.
[16:14] 816 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] 817 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] 818 tn Heb “and take, a man, his censer.”
[16:17] 819 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] 820 tn This clause is clearly foundational for the clause that follows, the appearance of the
[16:21] 821 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] 822 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] 823 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
[16:22] 824 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] 825 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] 826 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] 828 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] 829 tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”
[16:26] 830 sn The impression is that the people did not hear what the
[16:27] 831 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] 833 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] 834 tn Heb “if like the death of every man they die.”
[16:29] 835 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
[16:30] 836 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] 837 tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.
[16:30] 838 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] 839 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] 840 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] 841 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] 842 tn Heb “all Israel.”
[16:35] 845 tn For a discussion of the fire of the
[16:36] 846 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] 848 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] 849 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] 850 tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.
[16:38] 851 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] 852 tn Heb “from the seed of.”
[16:41] 854 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] 855 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
[16:42] 856 tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!
[16:45] 857 tn Heb “they fell on their faces.”
[16:47] 859 tn Or “had spoken” (NASB); NRSV “had ordered.”
[17:1] 860 sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.
[17:2] 861 tn Heb “receive from them a rod, a rod from the house of a father.”
[17:2] 862 tn Heb “from every leader of them according to their fathers’ house.”
[17:3] 863 tn Heb “one rod for the head of their fathers’ house.”
[17:4] 864 tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.
[17:4] 865 tn The Hebrew text simply reads “the covenant” or “the testimony.”
[17:6] 866 tn Heb “a rod for one leader, a rod for one leader.”
[17:6] 867 tn Heb “the house of their fathers.”
[17:7] 868 tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, mo’ed) we now find the “the tent of the testimony” (הָעֵדֻת, ha’edut).
[17:8] 869 tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.
[17:8] 870 sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).
[17:9] 871 tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.
[17:10] 872 tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).
[17:10] 873 tn This is another final imperfect in a purpose clause.
[17:12] 874 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).
[17:13] 875 sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.
[17:13] 876 tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).
[18:1] 877 sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).
[18:1] 878 tn Heb “your father’s house.”
[18:1] 879 sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
[18:2] 880 sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.
[18:2] 881 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 882 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 883 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 884 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 886 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
[18:8] 887 tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).
[18:9] 888 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 889 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
[18:14] 890 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 891 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
[18:17] 892 tn Or “throw, toss.”
[18:19] 893 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[18:20] 894 tn The phrase “of property” is supplied as a clarification.
[18:22] 895 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.
[18:23] 896 tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”
[18:23] 897 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 898 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 899 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
[18:24] 900 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
[18:24] 901 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
[18:26] 902 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
[18:27] 903 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
[18:27] 904 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 905 tn The construction is “every raised offering of the
[18:29] 906 tn Or “its hallowed thing.”
[18:30] 907 tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
[18:30] 908 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 909 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 910 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
[19:1] 911 sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 913 tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.
[19:2] 914 tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 915 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
[19:2] 916 tn Heb “wherein there is no defect.”
[19:3] 917 tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.
[19:4] 918 tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.
[19:4] 919 sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.
[19:5] 920 tn Again, the verb has no expressed subject, and so is given a passive translation.
[19:5] 921 tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.
[19:6] 922 sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.
[19:6] 923 sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).
[19:7] 924 tn The sequence continues with the perfect tense and vav (ו) consecutive.
[19:7] 925 tn Heb “his flesh.”
[19:7] 926 tn This is the imperfect of permission.
[19:8] 927 sn Here the text makes clear that he had at least one assistant.
[19:9] 928 tn Heb “it will be.”
[19:9] 929 tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).
[19:9] 930 sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.
[19:11] 931 tn The form is the participle with the article functioning as a substantive: “the one who touches.”
[19:11] 932 tn Heb “the dead.”
[19:11] 933 tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.
[19:11] 934 tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.
[19:12] 935 tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.
[19:13] 936 sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.
[19:14] 937 tn The word order gives the classification and then the condition: “a man, when he dies….”
[19:16] 938 tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.
[19:16] 939 tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.
[19:16] 940 sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.
[19:17] 941 tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.
[19:17] 942 tn The word “heifer” is not in the Hebrew text, but it is implied.
[19:17] 943 tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.
[19:17] 944 tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.
[19:19] 945 tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.
[19:21] 946 tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”
[19:21] 947 sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.
[20:1] 948 sn This chapter is the account of how Moses struck the rock in disobedience to the
[20:1] 949 tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”
[20:1] 950 sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.
[20:1] 951 sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.
[20:1] 952 sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.
[20:3] 953 tn The verb is רִיב (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram’s men and Lot’s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling – it is directed, intentional, and well-argued. For further discussion, see J. Limburg, “The Root ‘rib’ and the Prophetic Lawsuit Speeches,” JBL 88 (1969): 291-304.
[20:3] 954 tn Heb “and they said, saying.”
[20:3] 955 tn The particle לוּ (lu) indicates the optative nuance of the line – the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
[20:4] 956 tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.
[20:4] 957 tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”
[20:5] 959 tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
[20:8] 960 tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.
[20:8] 961 tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”
[20:10] 962 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
[20:10] 963 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
[20:12] 964 tn Or “to sanctify me.”
[20:12] sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the
[20:12] 965 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] 966 tn Heb “in the eyes of.”
[20:12] 967 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.
[20:13] 968 tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.
[20:14] 969 sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.
[20:14] 970 tn Heb “And Moses sent.”
[20:14] 971 sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.
[20:15] 973 tn Heb “many days.”
[20:15] 974 tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”
[20:16] 975 tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.
[20:16] 976 tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.
[20:16] 977 tn Heb “your border.”
[20:17] 978 tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.
[20:17] 979 sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).
[20:18] 981 tn The imperfect tense here has the nuance of prohibition.
[20:19] 983 tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”
[20:20] 984 tn Heb “to meet him.”
[20:20] 985 tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.
[20:22] 986 tn Again the passage uses apposition: “the Israelites, the whole community.”
[20:22] 987 sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6).
[20:24] 988 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] 989 tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.
[20:26] 991 tn The word “priestly” is supplied in the translation for clarity.
[20:26] 992 tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.
[21:1] 994 sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
[21:1] 995 sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
[21:1] 996 tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
[21:2] 997 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 998 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 1000 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[21:3] 1001 tc Smr, Greek, and Syriac add “into his hand.”
[21:3] 1002 tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
[21:4] 1003 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] 1004 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
[21:5] 1005 tn Heb “our souls.”
[21:5] 1006 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
[21:6] 1008 tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
[21:7] 1009 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
[21:8] 1010 tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”
[21:9] 1011 sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.
[21:10] 1012 sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.
[21:11] 1013 sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.
[21:11] 1014 tn Heb “the rising of the sun.”
[21:14] 1016 tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the
[21:15] 1017 tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.
[21:15] 1018 sn The place is unknown; it is apparently an important city in the region.
[21:16] 1019 tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.
[21:16] 1020 sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.
[21:17] 1021 tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.
[21:18] 1022 sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.
[21:20] 1023 tn Or perhaps as a place name, “Jeshimon.”
[21:21] 1024 sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.
[21:21] 1025 tc Smr and the LXX have “words of peace.”
[21:22] 1026 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”
[21:22] 1027 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”
[21:23] 1030 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
[21:24] 1031 tn The Hebrew text has “Israel,” but the verb is plural.
[21:24] 1032 tn Heb “with the edge of the sword.”
[21:25] 1033 tn Heb “its daughters.”
[21:26] 1034 sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.
[21:27] 1035 sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.
[21:27] 1036 tn Meaning, “rebuilt and restored.”
[21:28] 1037 tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.
[21:29] 1038 sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
[21:30] 1039 tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).
[21:30] 1040 tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).
[21:32] 1042 tn Heb “Moses sent to spy out.”
[21:32] 1043 tn Heb “daughters.”
[21:35] 1045 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
[21:35] 1046 tn Heb “no remnant.”
[22:1] 1047 sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).
[22:1] 1048 tn The verse begins with the vav (ו) consecutive.
[22:1] 1049 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[22:1] 1050 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[22:4] 1051 tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.
[22:5] 1052 sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.
[22:5] 1053 tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).
[22:5] 1054 tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”
[22:5] 1055 tn Heb “eye.” So also in v. 11.
[22:6] 1056 tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.
[22:6] 1057 tn Heb “people.” So also in vv. 10, 17, 41.
[22:6] 1058 tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.
[22:6] 1059 tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.
[22:8] 1061 tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the
[22:11] 1062 tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.
[22:11] 1063 tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).
[22:11] 1064 tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.
[22:12] 1065 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
[22:12] 1066 tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[22:13] 1067 tc The LXX adds “to your lord.”
[22:13] 1068 tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”
[22:14] 1069 tn Heb “rose up.”
[22:15] 1070 tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”
[22:15] 1071 tn Heb “than these.”
[22:16] 1072 tn The infinitive construct is the object of the preposition.
[22:17] 1073 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.
[22:18] 1074 tn Heb “answered and said.”
[22:18] 1076 sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.
[22:19] 1077 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 1078 tn This clause is also a verbal hendiadys: “what the
[22:22] 1079 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
[22:22] 1080 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
[22:23] 1081 tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.
[22:24] 1082 tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.
[22:24] 1083 tn Heb “a wall on this side, and a wall on that side.”
[22:25] 1084 tn Heb “he added to beat her,” another verbal hendiadys.
[22:29] 1085 tn The optative clause is introduced with the particle לוּ (lu).
[22:30] 1086 tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
[22:30] 1087 tn Heb “to do thus to you.”
[22:31] 1088 tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.
[22:32] 1089 tn Heb “your way.”
[22:32] 1090 tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.
[22:33] 1091 tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).
[22:34] 1092 sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.
[22:34] 1093 sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.
[22:34] 1094 tn The verb is the cohortative from “return”: I will return [me].
[22:35] 1095 tn The imperfect tense here can be given the nuance of permission.
[22:35] 1096 tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”
[22:37] 1097 tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.
[22:37] 1098 sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.
[22:38] 1099 tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”
[22:38] 1100 tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.
[22:38] 1101 tn The imperfect tense is here taken as an obligatory imperfect.
[22:40] 1102 sn The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.
[22:41] 1103 sn The name Bamoth Baal means “the high places of Baal.”
[23:1] 1104 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[23:2] 1105 tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.
[23:3] 1106 tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.
[23:3] 1107 tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.
[23:3] 1108 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
[23:3] 1109 sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.
[23:4] 1110 tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.
[23:5] 1112 tn Heb “and thus you shall speak.”
[23:6] 1113 tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.
[23:7] 1114 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:7] 1116 tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.
[23:7] 1117 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.
[23:8] 1118 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
[23:8] 1119 tn The imperfect tense should here be classified as a potential imperfect.
[23:9] 1120 tn Heb “him,” but here it refers to the Israelites (Israel).
[23:9] 1121 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
[23:9] 1122 tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.
[23:10] 1123 tn The question is again rhetorical; it means no one can count them – they are innumerable.
[23:10] 1124 tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
[23:10] 1125 sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.
[23:10] 1126 tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.
[23:10] 1127 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
[23:10] 1128 sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.
[23:10] 1129 tn Heb “my latter end.”
[23:11] 1131 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
[23:11] 1132 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.
[23:12] 1133 tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.
[23:12] 1134 tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the
[23:12] 1135 tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.
[23:14] 1136 tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.
[23:14] 1137 tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”
[23:14] 1138 tn Heb “and he built.”
[23:15] 1139 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:15] 1140 tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the
[23:17] 1142 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:18] 1143 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
[23:18] 1144 tn Heb “took up.”
[23:18] 1145 tn The verb probably means “pay attention” in this verse.
[23:19] 1146 tn Heb “son of man.”
[23:19] 1147 tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.
[23:20] 1148 tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.
[23:20] 1149 sn The reference is probably to the first speech, where the
[23:20] 1150 tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.
[23:21] 1151 tn These could be understood as impersonal and so rendered “no one has discovered.”
[23:21] 1152 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.
[23:21] 1153 tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.
[23:21] 1154 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
[23:22] 1155 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
[23:22] 1156 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).
[23:23] 1157 tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.
[23:23] 1158 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
[23:23] 1159 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”
[23:23] 1160 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
[23:24] 1161 tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
[23:24] 1162 sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.
[23:25] 1163 tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother.
[23:25] 1164 tn The same construction now works with “nor bless them at all.” The two together form a merism – “don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either.
[23:26] 1165 tn Heb “answered and said.”
[23:26] 1166 tn This first clause, “all that the
[23:27] 1167 tn Heb “be pleasing in the eyes of God.”
[23:27] 1168 sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.
[23:28] 1169 tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).
[24:1] 1170 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
[24:1] 1171 tn Heb “it was good in the eyes of the
[24:1] 1172 tn Heb “as time after time.”
[24:1] 1173 tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
[24:1] 1174 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
[24:2] 1175 tn Heb “living according to their tribes.”
[24:3] 1176 tn Heb “and he took up his oracle and said.”
[24:3] 1177 tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.
[24:3] 1178 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
[24:4] 1179 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.
[24:4] 1180 tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.
[24:5] 1181 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
[24:6] 1182 tn Heb “as valleys they spread forth.”
[24:6] 1183 tn Or “rows of palms.”
[24:6] 1184 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
[24:7] 1185 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
[24:7] 1187 sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
[24:7] 1188 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
[24:8] 1189 tn Heb “they will devour nations,” their adversaries.
[24:9] 1190 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[24:10] 1191 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
[24:10] 1192 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
[24:11] 1193 tn Heb “flee to your place.”
[24:13] 1194 tn Heb “I am not able to go beyond.”
[24:13] 1196 tn Heb “from my heart.”
[24:14] 1197 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
[24:14] 1198 tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
[24:15] 1199 tn Heb “and he took up his oracle and said.”
[24:17] 1201 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in
[24:17] 1202 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”
[24:17] 1203 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
[24:17] 1204 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 1205 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
[24:17] 1206 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
[24:18] 1207 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
[24:19] 1208 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
[24:20] 1209 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[24:20] 1210 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
[24:20] 1211 sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.
[24:21] 1212 sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.
[24:22] 1213 tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.
[24:23] 1214 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
[24:24] 1215 tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
[24:24] 1216 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
[24:24] 1217 tn Or “it will end in utter destruction.”
[25:1] 1219 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
[25:1] 1220 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
[25:1] 1221 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
[25:2] 1222 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
[25:2] 1223 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
[25:3] 1224 tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.
[25:3] sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.
[25:4] 1225 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
[25:4] 1226 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
[25:4] 1227 tn Heb “in the sun.” This means in broad daylight.
[25:5] 1228 tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
[25:6] 1229 tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
[25:6] 1230 tn Or “to his family”; or “to his clan.”
[25:6] 1231 tn Heb “before the eyes of Moses and before the eyes of.”
[25:6] 1232 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.
[25:7] 1233 tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.
[25:8] 1234 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
[25:8] 1235 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
[25:8] 1236 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
[25:11] 1237 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
[25:11] 1238 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
[25:12] 1240 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] 1241 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
[25:13] 1242 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 1243 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:14] 1244 tn Heb “a father’s house.” So also in v. 15.
[25:15] 1246 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
[25:17] 1247 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
[25:18] 1248 tn This is the same word as that translated “treachery.”
[25:18] 1249 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
[26:1] 1250 sn The breakdown of ch. 26 for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here.
[26:1] 1251 tc The MT has also “saying.”
[26:2] 1252 tn Heb “house of their fathers.”
[26:2] 1253 tn Heb “everyone who goes out in the army in Israel.”
[26:3] 1254 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62).
[26:3] 1255 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[26:4] 1256 tn “Number the people” is added here to the text for a smooth reading.
[26:5] 1257 tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.
[26:7] 1258 sn The Reubenites had decreased from 46,500 to 43,730.
[26:8] 1259 tc The MT has “and the sons of Pallu.”
[26:9] 1260 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”
[26:13] 1261 tc This is “Zohar” in Exod 6:15 and Gen 46:10.
[26:14] 1262 sn Before entering Sinai the tribe numbered 59,300, the third largest. Now it was about one-third its original size.
[26:16] 1263 tc The MT of Gen 46:16 reads this as “Ezbon.”
[26:16] 1264 tc The Greek version and Smr have “Ad[d]i,” probably by confusion of letters.
[26:17] 1265 tc Gen 46:16 and the LXX here read “Arodi.”
[26:18] 1266 sn The Gadites decreased from 45,650 to 40,500.
[26:21] 1267 tc Smr and the Greek version have “Hamuel.”
[26:22] 1268 sn The Judahites increased from 74,600 to 76,500.
[26:25] 1269 sn The Issacharites increased from 54,400 to 64,300.
[26:27] 1270 sn The Zebulunites showed a slight increase from 57,400 to 60,500.
[26:34] 1271 sn The Manassehites increased from 32,200 to 52,700.
[26:37] 1272 sn This is a significant reduction from the first count of 40,500.
[26:39] 1273 tc With the exception of a few manuscripts the MT has Shephupham. The spelling in the translation above is supported by Smr and the ancient versions.
[26:40] 1274 tc The LXX has Adar. Cf. 1 Chr 8:3.
[26:40] 1275 tc “From Ard” is not in the Hebrew text.
[26:41] 1276 sn The Benjaminites increased from 35,400 to 45,600. The Greek version has here 35,500.
[26:43] 1277 sn The Danites increased from 62,700 to 64,400.
[26:46] 1278 tn Also mentioned in 1 Chr 7:30.
[26:47] 1279 sn The Asherites increased from 41,500 to 53,400.
[26:50] 1280 sn The Naphtalites decreased from 53,400 to 45,400.
[26:51] 1281 sn This number shows only a slightly smaller total in the second census; the first was 603,550.
[26:54] 1282 tn Heb “to many you will multiply his inheritance.”
[26:54] 1283 tn Heb “to a few you will lessen his inheritance.”
[26:54] 1284 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
[26:56] 1285 tn Heb “divided.”
[26:59] 1286 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.
[26:61] 1287 tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[26:61] sn This event is narrated in Lev 10:1-7.
[26:63] 1288 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[26:64] 1289 tn “who had been” is added to clarify the text.
[26:1] 1290 sn The breakdown of ch. 26 for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here.
[26:1] 1291 tc The MT has also “saying.”
[1:1] 1292 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.
[1:23] 1293 tn Heb “what is good in your eyes.”
[1:23] 1294 tn Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17).
