Kejadian 29:32-35
Konteks29:32 So Leah became pregnant 1 and gave birth to a son. She named him Reuben, 2 for she said, “The Lord has looked with pity on my oppressed condition. 3 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 4 he gave me this one too.” So she named him Simeon. 5
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 6 because I have given birth to three sons for him.” That is why he was named Levi. 7
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 8 Then she stopped having children.
Kejadian 30:17-21
Konteks30:17 God paid attention 9 to Leah; she became pregnant 10 and gave Jacob a son for the fifth time. 11 30:18 Then Leah said, “God has granted me a reward 12 because I gave my servant to my husband as a wife.” 13 So she named him Issachar. 14
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 15 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 16
30:21 After that she gave birth to a daughter and named her Dinah.
Kejadian 35:23
Konteks35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.
Kejadian 49:3-15
Konteks49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 17 like water and will not excel, 18
for you got on your father’s bed, 19
then you defiled it – he got on my couch! 20
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 21
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 22
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 23
49:8 Judah, 24 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 25
until he comes to whom it belongs; 26
the nations will obey him. 27
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 28 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 29
49:13 Zebulun will live 30 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 31
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 32 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 33
Keluaran 1:2-3
Konteks1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and Benjamin,
Bilangan 1:1-54
Konteks1:1 34 Now the Lord 35 spoke 36 to Moses in the tent of meeting 37 in the wilderness 38 of Sinai 39 on the first day of the second month of the second year after 40 the Israelites 41 departed from the land of Egypt. 42 He said: 43 1:2 “Take a census 44 of the entire 45 Israelite community 46 by their clans and families, 47 counting the name of every individual male. 48 1:3 You and Aaron are to number 49 all in Israel who can serve in the army, 50 those who are 51 twenty years old or older, 52 by their divisions. 53 1:4 And to help you 54 there is to be a man from each 55 tribe, each man 56 the head 57 of his family. 58 1:5 Now these are the names of the men who are to help 59 you:
from 60 Reuben, Elizur son of Shedeur;
1:6 from Simeon, Shelumiel son of Zurishaddai; 61
1:7 from Judah, Nahshon 62 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; 63
1:15 from Naphtali, Ahira son of Enan.”
1:16 These were the ones chosen 64 from the community, leaders 65 of their ancestral tribes. 66 They were the heads of the thousands 67 of Israel.
1:17 So Moses and Aaron took these men who had been mentioned specifically by name, 1:18 and they assembled 68 the entire community together on the first day of the second month. 69 Then the people recorded their ancestry 70 by their clans and families, and the men who were twenty years old or older were listed 71 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 72 from the tribe of Reuben were 46,500. 73
1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them 74 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 75 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 76 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 77 along with the twelve leaders of Israel, each of whom 78 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 79 according to their families. 1:46 And all those numbered totaled 603,550.
1:47 But 80 the Levites, according to the tribe of their fathers, 81 were not numbered 82 among them. 1:48 The Lord had said to Moses, 83 1:49 “Only the tribe of Levi 84 you must not number 85 or count 86 with 87 the other Israelites. 1:50 But appoint 88 the Levites over the tabernacle of the testimony, 89 over all its furnishings and over everything in it. They must carry 90 the tabernacle and all its furnishings; and they 91 must attend to it and camp around it. 92 1:51 Whenever the tabernacle is to move, 93 the Levites must take it down, and whenever the tabernacle is to be reassembled, 94 the Levites must set it up. 95 Any unauthorized person 96 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 97 will not fall on the Israelite community. The Levites are responsible for the care 98 of the tabernacle of the testimony.”
1:54 The Israelites did according to all that the Lord commanded Moses 99 – that is what they did.
Bilangan 10:1-36
Konteks10:1 100 The Lord spoke to Moses: 10:2 “Make 101 two trumpets of silver; you are to make 102 them from a single hammered piece. 103 You will use them 104 for assembling the community and for directing the traveling of the camps. 10:3 When 105 they blow 106 them both, all the community must come 107 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. 108 10:5 When you blow an alarm, 109 then the camps that are located 110 on the east side must begin to travel. 111 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. 112 An alarm must be sounded 113 for their journeys. 10:7 But when you assemble the community, 114 you must blow, but you must not sound an alarm. 115 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 116 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 117 from your enemies.
10:10 “Also in the time when you rejoice, such as 118 on your appointed festivals or 119 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 120 become 121 a memorial for you before your God: I am the Lord your God.”
10:11 122 On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony. 123 10:12 So the Israelites set out 124 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 125 of the Lord, by the authority 126 of Moses.
10:14 The standard 127 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; 128 the tabernacle was to be set up 129 before they arrived. 130 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 131 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 132 of the Israelites according to their companies when they traveled. 133
10:29 134 Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, 135 “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, 136 for the Lord has promised good things 137 for Israel.” 10:30 But Hobab 138 said to him, “I will not go, but I will go instead to my own land and to my kindred.” 10:31 Moses 139 said, “Do not leave us, 140 because you know places for us to camp in the wilderness, and you could be our guide. 141 10:32 And if you come with us, it is certain 142 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; 143 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. 10:34 144 And the cloud of the Lord was over them by day, when they traveled 145 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!” 146
Bilangan 26:1-65
Konteks26:1 147 After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, 148 26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, 149 everyone who can serve in the army of Israel.” 150 26:3 So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River 151 across from Jericho. 152 They said, 26:4 “Number the people 153 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 154 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. 155 26:8 Pallu’s descendant 156 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 157 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, 158 the family of the Zerahites; and from Shaul, the family of the Shaulites. 26:14 These were the families of the Simeonites, 22,200. 159
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, 160 the family of the Oznites; from Eri, 161 the family of the Erites; 26:17 from Arod, 162 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. 163
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, 164 the family of the Hamulites. 26:22 These were the families of Judah according to those numbered of them, 76,500. 165
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. 166
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. 167
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. 168
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. 169 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, 170 the family of the Shuphamites; from Hupham, the family of the Huphamites. 26:40 The descendants of Bela were Ard 171 and Naaman. From Ard, 172 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. 173
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. 174
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. 175 26:47 These are the families of the Asherites, according to those numbered of them, 53,400. 176
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. 177
26:51 These were those numbered of the Israelites, 601,730. 178
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, 179 and to a smaller group you will give a smaller inheritance. 180 To each one its inheritance must be given according to the number of people in it. 181 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 182 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 183 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 184 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. 185 26:64 But there was not a man among these who had been 186 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
Konteks26:1 187 After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, 188
Bilangan 2:1
Konteks
[29:32] 1 tn Or “Leah conceived” (also in vv. 33, 34, 35).
[29:32] 2 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
[29:32] 3 tn Heb “looked on my affliction.”
[29:32] sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the
[29:33] 4 tn Heb “hated.” See the note on the word “unloved” in v. 31.
[29:33] 5 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
[29:34] 6 tn Heb “will be joined to me.”
[29:34] 7 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
[29:35] 8 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
[30:17] 9 tn Heb “listened to.”
[30:17] 10 tn Or “she conceived” (also in v. 19).
[30:17] 11 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
[30:18] 12 tn Heb “God has given my reward.”
[30:18] 13 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
[30:18] sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.
[30:18] 14 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
[30:19] 15 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
[30:20] 16 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
[49:4] 17 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
[49:4] 18 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
[49:4] 19 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
[49:4] 20 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
[49:5] 21 tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
[49:6] 22 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
[49:7] 23 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
[49:8] 24 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 25 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 26 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 27 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[49:11] 28 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
[49:12] 29 tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
[49:13] 30 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
[49:13] 31 map For location see Map1 A1; JP3 F3; JP4 F3.
[49:15] 32 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
[49:15] 33 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
[1:1] 34 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] 35 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] 36 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] 37 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] 38 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] 39 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] 40 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] 41 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
[1:1] 42 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] 43 tn Heb “saying.” A new sentence was started here in the English translation for stylistic reasons.
[1:2] 44 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] 45 tc Smr lacks the Hebrew word “all” here.
[1:2] 46 tn Heb “the congregation of Israel.”
[1:2] 47 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] 48 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] 49 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] 50 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] 51 tn The text simply has “from twenty years old and higher.”
[1:3] 53 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] 54 tn Heb “and with you.”
[1:4] 55 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] 56 tn The clause expresses a distributive function, “a man” means “each man.”
[1:4] 57 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] 58 tn Heb “the house of his fathers.”
[1:5] 59 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] 60 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] 61 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] 62 sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).
[1:14] 63 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] 64 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] 65 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] 66 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] 67 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] 68 tn The verb is the Hiphil of the root קָהַל (qahal), meaning “to call, assemble”; the related noun is an “assembly.”
[1:18] 69 tc The LXX adds “of the second year.”
[1:18] 70 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] 71 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] 72 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] 73 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] 74 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] 75 tc The LXX has vv. 24-35 after v. 37.
[1:42] 76 tc The verse does not have the preposition, only “the descendants of Naphtali.”
[1:44] 77 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] 78 tn Heb “they were one man for the house of his fathers.”
[1:45] 79 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] 80 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] 81 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] 82 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] 83 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] 84 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] 85 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] 86 tn Heb “lift up their head.”
[1:49] 87 tn Heb “in the midst of the sons of Israel.”
[1:50] 88 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] 89 tn The Hebrew name used here is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The tabernacle or dwelling place of the
[1:50] 90 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] 91 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] 92 tn Heb “the tabernacle.” The pronoun (“it”) was used in the translation here for stylistic reasons.
[1:51] 93 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] 94 tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.
[1:51] 95 tn Heb “raise it up.”
[1:51] 96 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] 97 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] 98 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] 99 tc The LXX adds “and Aaron.”
[10:1] 100 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] 101 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] 102 tn The imperfect tense is again instruction or legislation.
[10:2] 103 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] 104 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] 105 tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.
[10:3] 106 tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”
[10:3] 107 tn Heb “the assembly shall assemble themselves.”
[10:4] 108 tn Heb “they shall assemble themselves.”
[10:5] 109 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] 110 tn Heb “the camps that are camping.”
[10:5] 111 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] 112 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] 113 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] 114 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] 115 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] 116 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] 117 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] 118 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] 119 tn The vav (ו) is taken here in its alternative use and translated “or.”
[10:10] 120 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] 121 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).
[10:11] 122 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] 123 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] 124 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
[10:14] 127 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] 128 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
[10:21] 129 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
[10:21] 130 tn Heb “against their coming.”
[10:25] 131 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] 132 tn Or “journeyings of.”
[10:28] 133 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] 134 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] 135 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] 136 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] 137 tn The Hebrew text simply has “has spoken good” for Israel.
[10:30] 138 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
[10:31] 139 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[10:31] 140 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] 141 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] 142 tn Heb “and it shall be.”
[10:33] 143 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
[10:34] 144 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] 145 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
[10:36] 146 sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the
[26:1] 147 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] 148 tc The MT has also “saying.”
[26:2] 149 tn Heb “house of their fathers.”
[26:2] 150 tn Heb “everyone who goes out in the army in Israel.”
[26:3] 151 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] 152 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[26:4] 153 tn “Number the people” is added here to the text for a smooth reading.
[26:5] 154 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] 155 sn The Reubenites had decreased from 46,500 to 43,730.
[26:8] 156 tc The MT has “and the sons of Pallu.”
[26:9] 157 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”
[26:13] 158 tc This is “Zohar” in Exod 6:15 and Gen 46:10.
[26:14] 159 sn Before entering Sinai the tribe numbered 59,300, the third largest. Now it was about one-third its original size.
[26:16] 160 tc The MT of Gen 46:16 reads this as “Ezbon.”
[26:16] 161 tc The Greek version and Smr have “Ad[d]i,” probably by confusion of letters.
[26:17] 162 tc Gen 46:16 and the LXX here read “Arodi.”
[26:18] 163 sn The Gadites decreased from 45,650 to 40,500.
[26:21] 164 tc Smr and the Greek version have “Hamuel.”
[26:22] 165 sn The Judahites increased from 74,600 to 76,500.
[26:25] 166 sn The Issacharites increased from 54,400 to 64,300.
[26:27] 167 sn The Zebulunites showed a slight increase from 57,400 to 60,500.
[26:34] 168 sn The Manassehites increased from 32,200 to 52,700.
[26:37] 169 sn This is a significant reduction from the first count of 40,500.
[26:39] 170 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] 171 tc The LXX has Adar. Cf. 1 Chr 8:3.
[26:40] 172 tc “From Ard” is not in the Hebrew text.
[26:41] 173 sn The Benjaminites increased from 35,400 to 45,600. The Greek version has here 35,500.
[26:43] 174 sn The Danites increased from 62,700 to 64,400.
[26:46] 175 tn Also mentioned in 1 Chr 7:30.
[26:47] 176 sn The Asherites increased from 41,500 to 53,400.
[26:50] 177 sn The Naphtalites decreased from 53,400 to 45,400.
[26:51] 178 sn This number shows only a slightly smaller total in the second census; the first was 603,550.
[26:54] 179 tn Heb “to many you will multiply his inheritance.”
[26:54] 180 tn Heb “to a few you will lessen his inheritance.”
[26:54] 181 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
[26:59] 183 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] 184 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] 185 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[26:64] 186 tn “who had been” is added to clarify the text.
[26:1] 187 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] 188 tc The MT has also “saying.”
[2:1] 189 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.
