¹ sn The book of Numbers is the fourth book of the Pentateuch, traditionally called the Law of Moses. It provides a record of the experience of the Israelites during the wilderness wanderings, and records the laws for the camp as they traveled from place to place. The book focuses on the difficulties of the Israelites due to their lack of faith, rebellion, and apostasy. It also records God’s protection of his people from opposition from without. The book makes a fitting contribution to the collection of holy writings as it shows the spiritual and physical progression of the company of the redeemed toward the promised land. The book has to be studied in conjunction with the other books of the Pentateuch. It builds on the promises made to Abraham in Genesis and the redemption from bondage in Exodus; it completes the cultic instructions for Israel that were laid down in Leviticus, and it concerns the worship in and the movement of the tabernacle that was built in Exodus. But the information here, both legal and historical, was not the major concern in those books. The book gets its title in English (following the Greek tradition) from the two censuses taken of the people, one at the beginning of the wanderings and the other at the end (although the Hebrew title is taken from the beginning of the book, בַּמִּדְבַּר [bammidbar], “in the wilderness”). In these lists particular emphasis is given to the leaders of the clans, a theme that will continue in the book as the focus is on how the leaders function in all the trials and temptations of the journey. The material in this book is essentially a theological interpretation of historical events, and as such it stands as an integral part of the revelation of God. In the study of the book of Numbers, when these issues of the nature of the text are significant to the interpretation and acceptance of the text, the notes will comment on them briefly. The indication at the outset of the book is that Moses had a good number of people who were able to help him compile the statistics and the facts of the wandering community. In Num 11:16-18 there is a group of leaders known as שֹׁטְּרִים(shottÿrim). This term was used in Exod 5:16-19 to describe the officers or foremen of the Israelites. They were appointed supervisors of the clans by Moses, and by the time of Joshua (Josh 1:10) they were a literary guild. The Hebrew word, cognate with Akkadian sataru, means “to write.” These people were to Israel what the scribes and chroniclers were to the pagan nations. They assisted Moses and the priests in their keeping of records. So no matter what they were called from time to time, there was a group of literate people who could keep the records and preserve the information from the very beginning. Their work matches the activities of scribes in the ancient world who used all the literary devices to preserve the material. There is no reason to doubt that the events recorded were attested to and preserved by such eyewitnesses. But their work would have been essentially to serve the leader, Moses. The book essentially follows the order of the events chronologically, more or less. Where it departs from that order it does so for literary or theological reasons. At the center of the theological concern is the tabernacle, its significance to the faith, and therefore the care in using it and in moving it. Its importance explains the presence and the arrangement of the ritual laws. With the records and statistics provided for him, Moses could then introduce into the record the great events in the wilderness experience of Israel, which were to become warnings and encouragements for all time. Most of this material comes from the two years at the beginning of the experience and the two years at the end. But this itself may be a literary device (merism) to show the nature of the wanderings throughout. The Hebrew text of the book of Numbers has been preserved fairly well. It has not been preserved as well as Leviticus, which was most important to the ministry of the priests and Levites. But in comparison with some of the prophetic writings, Numbers represents a well-preserved text. The problems will be discussed in the relevant passages. So Numbers is essentially a part of the unfolding revelation of the Torah, the Law. It shows God’s faithfulness to his covenant plan and to his covenant people, but it also shows the problems incurred by the people’s lack of faith and obedience. The book focuses frequently on the nature of the holy Lord God, for at the center of all this material is the person and the works of the Lord. This provided the standard for the faith and practice of the people. For more information on chapter one, see W. F. Albright, “The Administrative Divisions of Israel and Judah,” JPOS 5 (1925): 17-54; A. Cody, A History of Old Testament Priesthood; A. Lucas, “The Number of the Israelites at the Time of the Exodus,” PEQ 76 (1944): 351-64; G. E. Mendenhall, “The Census Lists of Numbers 1 and 26,” JBL 77 (1958): 52-66; E. Nielsen, “The Levites in the Old Testament,” ASTI 3 (1964): 16-27; L. A. Snijders, “The Meaning of זר in the Old Testament: An Exegetical Study,” OTS 10 (1954): 1-154; and J. W. Wenham, “Large Numbers in the Old Testament,” TynBul 18 (1967): 19-53.

² sn The holy name is “Yahweh.” This is the ancient name for the God of the covenant community. The name was explained or interpreted by Moses for the Israelites by the etymological connection to the verb “to be.” God said that its significance was “I am that I am” (אֶהְיֶה אֲשֶׁר אֶהְיֶה, ’ehyeh ’aser ’ehyeh) using the first person of the verb; the name, the third person of the verb, would therefore mean “He is.” The name indicates that God is the sovereign Lord of creation, the eternal God, the covenant Lord; he is sovereignly independent of all creation, but he is intimately involved with all his people. Most English translations do not use it, but follow the Jewish custom of using substitute words for the holy name, such as “the Lord,” “the Eternal One,” etc.

³ tn The book begins with the vav (ו) consecutive and the preterite, “and he spoke.” This does not indicate that the book is a continuation of the previous material, for in that case certain other books in the canon would have to be linked with the writings of other people just because they followed them. This form is simply the narrative verb; the conjunction need not be translated. The verb should not be limited to a literary formula, but does indicate the divine source of the command for Moses. God was speaking to Moses throughout the wilderness wanderings from the tent, and so the ideas are from him, and not from the “will of man.”

⁴ sn This was one of several names by which the tabernacle was known. This was the tent with its furnishings that the Israelites built according to the book of Exodus. While that tabernacle was being built, the Lord met with Moses in a tent of meeting nearby (Exod 33:7), but when the project was finished, the title was transferred to the tabernacle. It may be that the expression “tent of meeting” refers to the inner tabernacle where God revealed himself to Moses and Aaron, and the word “tabernacle” refers to the whole shrine, the curtained structure with all its contents. This would mean that God addressed Moses from between the cherubim in the holy of holies (see R. A. Cole, Exodus [TOTC], 191). The point is clear, though – the shrine was functioning as the sign of God’s actual presence and leadership among his people.

⁵ sn The English word “wilderness” is workable for the Hebrew term, because it describes land that is wild. The term “desert” works if one thinks of land deserted by people. But to many modern readers “desert” suggests the idea of an arid land without growth. The word must not be pressed to mean only sand dunes; it describes land that has rocks, canyons, oases, shrubs and trees occasionally, some animal life, and of course sand.

⁶ sn The exact location of Mount Sinai has been debated for some time. The traditional view from very early times is that it is located in the south, Jebel Musa, south of the monastery of St. Catherine. The other plausible suggestion is Ras es-Safsafeh, which is on the other end of the valley near the monastery. The mountain is also called Horeb in the Bible. The wilderness of Sinai would refer to the large plain that is at the base of the mountain. See further G. E. Wright, IDB 4:376-78; and G. I. Davies, The Way of the Wilderness.

⁷ tn The construction uses the infinitive construct of יָצַא (yatsa’, “to go out”), with a suffix serving as the subjective genitive, and the lamed preposition providing the temporal indication: “according to the going out of them.” The Israelites are clearly intended as the subject.

⁸ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

⁹ sn This means that the Israelites had spent nine months at Sinai, because they had arrived there in the third month following the exodus. This account does not follow a strict chronology (see Num 9:1). The difference of one month in the narrative is not a critical difference, but a literary general reference. Here begins a new section of major importance to the future of the nation – the numbering for war and for settlement.

¹⁰ tn Heb “saying.” A new sentence was started here in the English translation for stylistic reasons.

¹¹ tn The Hebrew word is כֵּן (ken, “thus, so”).

¹² tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

¹³ tn The word is זָר (zar), usually rendered “stranger, foreigner, pagan.” But in this context it simply refers to anyone who is not a Levite or a priest, an unauthorized person or intruder in the tabernacle. That person would be put to death.

¹⁴ tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51.

¹⁵ tn The total is a rounded off number; it does not duplicate the precise total of 22,300. Some modern scholars try to explain it by positing an error in v. 28, suggesting that “six” should be read as “three” (שֵׁשׁ [shesh] as שָׁלֹשׁ [shalosh]).

¹⁶ tn The verb נָשָׂא (nasa’, “take”) has here the sense of collect, take a census, or register the names.

¹⁷ tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience.

¹⁸ sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

¹⁹ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

²⁰ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

²¹ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

²² tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.

²³ tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”

²⁴ tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.

²⁵ tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the Lord and show signs of separation from the world. Samuel was to be a Nazirite, as the fragment of the text from Qumran confirms – “he will be a נָזִיר (nazir) forever” (1 Sam 1:22).

²⁶ tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.”

²⁷ 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.

²⁸ tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.

²⁹ tn Heb “and they brought.”

³⁰ sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.

³¹ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

³² tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

³³ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

³⁴ tc The Greek text adds the Lord here: “before the Lord, before Aaron.”

³⁵ tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”

³⁶ tn Heb “to serve.”

³⁷ tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”

³⁸ tc The Greek text adds “before the Lord.”

³⁹ tn The verb is the Hitpael of חָטָּא (khatta’). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.

⁴⁰ 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.

⁴¹ 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.

⁴² tc The LXX omits this first clause; it also omits “at twilight.”

⁴³ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

⁴⁴ tn Heb “and/now on the day.”

⁴⁵ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

⁴⁶ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

⁴⁷ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

⁴⁸ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

⁴⁹ tn Heb “like the appearance of fire.”

⁵⁰ tn Heb “at the mouth of” (so also in vv. 20, 23).

⁵¹ tn Heb “all the days of – that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot – all. The word is then qualified by the genitive of the thing measured – “all of the days” – and this in turn is qualified by a noun clause functioning as a genitive after “days of.”

⁵² tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).

⁵³ tn Heb “and it shall be.”

⁵⁴ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

⁵⁵ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

⁵⁶ tn Heb “it was evil in the eyes of Moses.”

⁵⁷ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

⁵⁸ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

⁵⁹ tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

⁶⁰ tn Heb “he.”

⁶¹ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

⁶² tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

⁶³ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

⁶⁴ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

⁶⁵ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

⁶⁶ tn Heb “mouth.”

⁶⁷ tn Heb “heads.”

⁶⁸ sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua.

⁶⁹ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

⁷⁰ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

⁷¹ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

⁷² sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

⁷³ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

⁷⁴ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

⁷⁵ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

⁷⁶ 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 “when…then they will say.”

⁷⁷ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

⁷⁸ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

⁷⁹ tn Heb “in my ears.”

sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

⁸⁰ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

⁸¹ tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.

⁸² tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense – whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.

⁸³ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

⁸⁴ sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.

⁸⁵ tn The word “apply” is supplied in the translation.

⁸⁶ tn Or “a statute forever.”

⁸⁷ tn Heb “as you, as [so] the alien.”

⁸⁸ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

⁸⁹ tn Or “they will be forgiven.”

⁹⁰ tn Heb “soul.”

⁹¹ tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

⁹² tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

⁹³ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

⁹⁴ tn Heb “soul.”

⁹⁵ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

⁹⁶ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

⁹⁷ tn Heb “stoned him with stones, and he died.”

⁹⁸ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

⁹⁹ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

¹⁰⁰ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

¹⁰¹ tn Heb “in this.”

¹⁰² tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.

¹⁰³ tn Heb “if like the death of every man they die.”

¹⁰⁴ tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

¹⁰⁵ sn The whole congregation here is trying to project its guilt on Moses and Aaron. It was they and their rebellion that brought about the deaths, not Moses and Aaron. The Lord had punished the sinners. The fact that the leaders had organized a rebellion against the Lord was forgotten by these people. The point here is that the Israelites had learned nothing of spiritual value from the event.

¹⁰⁶ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

¹⁰⁷ 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!

¹⁰⁸ tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.

¹⁰⁹ tn Heb “taken.”

¹¹⁰ 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.

¹¹¹ 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.

¹¹² tn The construction is “every raised offering of the Lord”; the genitive here is probably to be taken as a genitive of worth – the offering that is due the Lord.

¹¹³ tn Or “its hallowed thing.”

¹¹⁴ tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.

¹¹⁵ 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?”

¹¹⁶ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

¹¹⁷ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

¹¹⁸ tn Heb “my.”

¹¹⁹ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

¹²⁰ tc Smr, Greek, and Syriac add “into his hand.”

¹²¹ tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).

¹²² tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

¹²³ 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.

¹²⁴ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

¹²⁵ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

¹²⁶ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.

¹²⁷ tc The LXX adds “to your lord.”

¹²⁸ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

¹²⁹ tn Heb “he added to beat her,” another verbal hendiadys.

¹³⁰ tn The imperfect tense here can be given the nuance of permission.

¹³¹ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

¹³² tn The question is again rhetorical; it means no one can count them – they are innumerable.

¹³³ tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.

¹³⁴ sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.

¹³⁵ tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.

¹³⁶ tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.

¹³⁷ sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.

¹³⁸ tn Heb “my latter end.”

¹³⁹ tn Heb “his.”

¹⁴⁰ tn Heb “word.”

¹⁴¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

¹⁴² tn Heb “and he took up his oracle and said.”

¹⁴³ tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.

¹⁴⁴ tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”

¹⁴⁵ tn Heb “as valleys they spread forth.”

¹⁴⁶ tn Or “rows of palms.”

¹⁴⁷ 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).

¹⁴⁸ tn Heb “flee to your place.”

¹⁴⁹ tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”

¹⁵⁰ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

¹⁵¹ tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.

¹⁵² tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

¹⁵³ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

¹⁵⁴ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

¹⁵⁵ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

¹⁵⁶ tn Or “said.”

¹⁵⁷ sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”

¹⁵⁸ sn This symbolic act would indicate the transfer of leadership to Joshua.

¹⁵⁹ tn Heb “stood.”

¹⁶⁰ tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”

¹⁶¹ tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).

¹⁶² tn Heb “one kid of the goats.”

¹⁶³ tn Heb “unblemished they will be to you.” So also in v. 31.

¹⁶⁴ tn The qualification comes at the end of the verse, and simply says “in her youth.”

¹⁶⁵ tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

¹⁶⁶ tn Heb “between.”

¹⁶⁷ tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”

¹⁶⁸ tn Heb “give.”

¹⁶⁹ sn Or about 420 imperial pounds.

¹⁷⁰ tn The Hebrew text does not repeat the word “commanders” here, but it is implied.

¹⁷¹ tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.

¹⁷² tn The verb is the Hiphil perfect of נָכָה (nakhah), a term that can mean “smite, strike, attack, destroy.”

¹⁷³ tn Heb “heart.” So also in v. 9.

¹⁷⁴ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

¹⁷⁵ tn The infinitive construct here with lamed (ל) is functioning as a result clause.

¹⁷⁶ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

¹⁷⁷ tn The nuance of the perfect tense here has to be the future perfect.

¹⁷⁸ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

¹⁷⁹ tn The infinitive forms the direct object of what the Lord commanded. It actually means “to give,” but without an expressed subject may be made passive.

¹⁸⁰ tn Heb “the word that.”

¹⁸¹ tn The idiom again is “let them be for wives for….”

¹⁸² tn Heb “to the one who is good in their eyes.”

¹⁸³ tn Heb “by the hand.”

¹⁸⁴ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

¹⁸⁵ map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.