¹ tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.

² tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway.

³ tn Heb “from.” The preposition is used here with a partitive sense.

⁴ sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.

⁵ tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.

⁶ tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.

⁷ sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.

⁸ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

⁹ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

¹⁰ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

¹¹ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

¹² tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

¹³ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

¹⁴ 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.

¹⁵ tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).

¹⁶ sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).

¹⁷ tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.

¹⁸ tn Heb “the house of their fathers.”

¹⁹ tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

²⁰ tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

²¹ tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

²² tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

²³ tn Heb “flesh.”

²⁴ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

²⁵ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

²⁶ sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.

²⁷ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

²⁸ tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

²⁹ tn The verb in this initial temporal clause is the Niphal infinitive construct.

³⁰ tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea – “which it settled there” means “where it settled.”

³¹ tn The construction is the same in the preceding verse.

³² tn “Only” is supplied to reflect the contrast between the two verses.

³³ tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”

³⁴ tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.

³⁵ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

³⁶ 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.

³⁷ 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.

³⁸ 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.

³⁹ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

⁴⁰ 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.

⁴¹ tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).

⁴² tn Heb “and take, a man, his censer.”

⁴³ tn This verb and the following one are both perfect tenses with vav (ו) consecutives. Following the imperative they carry the same force, but in sequence.

⁴⁴ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

⁴⁵ 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).

⁴⁶ 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).

⁴⁷ tn Heb “in this.”

⁴⁸ 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.

⁴⁹ tn Heb “say to.”

⁵⁰ tn The verb is the jussive with a vav (ו) coming after the imperative; it may be subordinated to form a purpose clause (“that he may pick up”) or the object of the imperative.

⁵¹ tn The Hebrew text just has “fire,” but it would be hard to conceive of this action apart from the idea of coals of fire.

⁵² tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.

⁵³ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

⁵⁴ tn The sequence continues with the perfect tense and vav (ו) consecutive.

⁵⁵ tn Heb “his flesh.”

⁵⁶ tn This is the imperfect of permission.

⁵⁷ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

⁵⁸ 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?”

⁵⁹ 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 Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

⁶⁰ 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.

⁶¹ tn Heb “in the eyes of.”

⁶² 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.

⁶³ tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”

⁶⁴ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

⁶⁵ tn Heb “people.”

⁶⁶ sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.

⁶⁷ tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).

⁶⁸ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

⁶⁹ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

⁷⁰ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

⁷¹ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

⁷² tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

⁷³ tn Heb “took up.”

⁷⁴ tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.

⁷⁵ sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.

⁷⁶ sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

⁷⁷ tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”

⁷⁸ tn The intent of this expression is that he does not object to the vow.

⁷⁹ tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).

⁸⁰ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

⁸¹ tn The Hebrew “all will not stand” is best rendered “none will stand.”

⁸² tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

⁸³ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

⁸⁴ tn Heb “which [she is] under it.”

⁸⁵ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

⁸⁶ tn Heb whatever proceeds from her lips.”

⁸⁷ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

⁸⁸ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

⁸⁹ 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.

⁹⁰ tn The expression is “the heads of the fathers by the family of the Gileadites.”

⁹¹ tn The Greek and the Syriac add “and before Eleazar the priest.”

⁹² tn Heb “heads of the fathers.”