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.
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 10 prey,
and drink the blood of the slain.” 11
24:9 They crouch and lie down like a lion,
and as a lioness, 12 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
1 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.”
2 tn Here we have the parallel construction using the infinitive construct in a temporal adverbial clause.
3 tn Heb “raise it up.”
4 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.
5 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.
6 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.
7 sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.
8 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).
9 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).
10 tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
11 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.
12 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
13 tn Or “the Sea of Galilee” (so NLT); NCV, TEV, CEV “Lake Galilee.”
sn The word means “harp.” The lake (or sea) of Galilee was so named because it is shaped somewhat like a harp.
14 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.