8:20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them.
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 15 to show me as holy 16 before 17 the Israelites, therefore you will not bring this community into the land I have given them.” 18
1 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.
tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the
2 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.
3 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.
4 tn The imperfect tense is again instruction or legislation.
5 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
6 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.
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 word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the
11 tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”
12 sn The impression is that the people did not hear what the
13 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
14 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
15 tn Or “to sanctify me.”
sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the
16 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
17 tn Heb “in the eyes of.”
18 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.
19 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”
20 tn The preposition on the relative pronoun has the force of “because of the fact that.”
21 tn The verb is the second masculine plural form.
22 tn Heb “mouth.”
23 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
24 tn Or “steppes.”
25 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
26 tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.
map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.