1:16 These were the ones chosen 1 from the community, leaders 2 of their ancestral tribes. 3 They were the heads of the thousands 4 of Israel.
3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, 17 the curtain, and all their service. 18
9:1 28 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out 29 of the land of Egypt:
10:4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you. 30
10:13 This was the first time they set out on their journey according to the commandment 31 of the Lord, by the authority 32 of Moses.
11:21 Moses said, “The people around me 38 are 600,000 on foot; 39 but you say, ‘I will give them meat, 40 that they may eat 41 for a whole month.’
14:44 But they dared 57 to go up to the crest of the hill, although 58 neither the ark of the covenant of the Lord nor Moses departed from the camp.
16:16 Then Moses said to Korah, “You and all your company present yourselves before the Lord – you and they, and Aaron – tomorrow.
21:4 Then they traveled from Mount Hor by the road to the Red Sea, 68 to go around the land of Edom, but the people 69 became impatient along the way.
21:16 And from there they traveled 72 to Beer; 73 that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”
21:18 The well which the princes 74 dug,
which the leaders of the people opened
with their scepters and their staffs.”
And from the wilderness they traveled to Mattanah;
24:6 They are like 78 valleys 79 stretched forth,
like gardens by the river’s side,
like aloes 80 that the Lord has planted,
and like cedar trees beside the waters.
32:1 84 Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, 85
32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, 86
35:14 “You must give three towns on this side of the Jordan, and you must give three towns in the land of Canaan; they must be towns of refuge.
1 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.
2 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.
3 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).
4 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.
5 tn Heb “a man by his own standard.”
6 tn The imperfect tense is to be taken in the nuance of instruction.
7 tn Heb “of/for the house of their fathers.”
8 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).
9 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.
10 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.
11 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.
12 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.”
13 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.
14 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.
15 tn The Hebrew text simply has the preposition, “from the Israelites.”
16 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.
17 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.”
18 tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.
19 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.
20 tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.
21 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.
22 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.
23 tn The verb is the imperfect tense, but it describes their customary activity – they had to carry, they used to carry.
24 tn Heb “upon them,” meaning “their duty.”
25 tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”
26 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
27 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.
28 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.
29 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.
30 tn Heb “they shall assemble themselves.”
31 tn Heb “mouth.”
32 tn Heb “hand.”
33 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
34 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
35 tn Heb “against their coming.”
36 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
37 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
38 tn Heb “the people who I am in their midst,” i.e., among whom I am.
39 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
40 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
41 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.
42 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.
43 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
44 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.
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.
45 sn The statement is striking. Obviously the
46 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
47 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
48 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).
49 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
50 tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”
51 tc The Greek version has “death.”
52 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
53 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.
54 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.
55 tn Or “plunder.”
56 tn Heb “know.”
57 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.”
58 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
59 tn Heb “if like the death of every man they die.”
60 tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.
61 tn Heb “all Israel.”
62 tn Heb “voice.”
63 tn Heb “lest.”
64 tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.
65 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!
66 tn Heb “they fell on their faces.”
67 tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.
68 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.
69 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
70 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.
71 tn Heb “the rising of the sun.”
72 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.
73 sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.
74 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.
75 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
76 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).
77 tn The infinitive construct is the object of the preposition.
78 tn Heb “as valleys they spread forth.”
79 tn Or “rows of palms.”
80 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).
81 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62).
82 map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
83 sn Or about 420 imperial pounds.
84 sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.
85 tn Heb “the place was a place of/for cattle.”
86 tn Heb “our little ones.”
87 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarity.
88 map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.