18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 7
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 8 to show me as holy 9 before 10 the Israelites, therefore you will not bring this community into the land I have given them.” 11
34:13 Then Moses commanded the Israelites: “This is the land which you will inherit by lot, which the Lord has commanded to be given 24 to the nine and a half tribes,
1 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
2 tn Or “as substitutes” for all the firstborn of the Israelites.
3 tn Here אַף (’af) has the sense of “in addition.” It is not a common use.
4 tn Heb “will you bore out the eyes of these men?” The question is “Will you continue to mislead them?” (or “hoodwink” them). In Deut 16:19 it is used for taking a bribe; something like that kind of deception is intended here. They are simply stating that Moses is a deceiver who is misleading the people with false promises.
5 tn Heb “taken.”
6 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
7 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
8 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
9 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.
10 tn Heb “in the eyes of.”
11 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.
12 sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.
13 tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.
14 tn Heb “mouth.”
15 tn Heb “to many you will multiply his inheritance.”
16 tn Heb “to a few you will lessen his inheritance.”
17 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
18 tn Heb “eyes.”
19 tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.
20 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
21 tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.
22 tn The infinitive construct here with lamed (ל) is functioning as a result clause.
23 tn The
24 tn The infinitive forms the direct object of what the