Numbers 6:13

Fulfilling the Vows

6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought to the entrance of the tent of meeting,

Numbers 12:15

12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in.

Numbers 14:13

14:13 Moses said to the Lord, “When the Egyptians hear it – for you brought up this people by your power from among them –

Numbers 15:41

15:41 I am the Lord your God, who brought you out of the land of Egypt to be your God. I am the Lord your God.”

Numbers 16:10

16:10 He has brought you near and all your brothers, the sons of Levi, with you. Do you now seek the priesthood also?

Numbers 17:9

17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, and each man took his staff.

Numbers 20:4

20:4 Why have you brought up the Lord’s community into this wilderness? So that we and our cattle should die here?

Numbers 22:41

22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. From there he saw the extent of the nation.

Numbers 23:11

Balaam Relocates

23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary you have only blessed them!” 10 


tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.

tn The clause has the Niphal infinitive construct after a temporal preposition.

tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “whenthen they will say.”

tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.

tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.

tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”

sn The name Bamoth Baal means “the high places of Baal.”

tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.

10 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.