14:1 1 Then all the community raised a loud cry, 2 and the people wept 3 that night. 14:2 And all the Israelites murmured 4 against Moses and Aaron, and the whole congregation said to them, “If only we had died 5 in the land of Egypt, or if only we had perished 6 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, 7 “Let’s appoint 8 a leader 9 and return 10 to Egypt.”
14:27 “How long must I bear 11 with this evil congregation 12 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, 13 says 14 the Lord, I will surely do to you just what you have spoken in my hearing. 15 14:29 Your dead bodies 16 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.
1 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.
2 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
3 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.
4 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
5 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
6 tn Heb “died.”
7 tn Heb “a man to his brother.”
8 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.
9 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 : 1-10).
10 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.
11 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.
12 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.
13 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 tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the
15 tn Heb “in my ears.”
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).