Discovery BoxNumbers 2:7 
Context2:7 Next will be 1 the tribe of Zebulun. The leader of the people of Zebulun is Eliab son of Helon.
Numbers 2:14
Context2:14 Next will be 2 the tribe of Gad. The leader of the people of Gad is Eliasaph son of Deuel. 3
Numbers 2:22
Context2:22 Next will be 4 the tribe of Benjamin. The leader of the people of Benjamin is Abidan son of Gideoni.
Numbers 2:29
Context2:29 Next will be 5 the tribe of Naphtali. The leader of the people of Naphtali is Ahira son of Enan.
Numbers 11:14
Context11:14 I am not able to bear this entire people alone, 6 because it 7 is too heavy for me!
Numbers 11:34
Context11:34 So the name of that place was called Kibroth Hattaavah, 8 because there they buried the people that craved different food. 9
Numbers 14:15
Context14:15 If you kill 10 this entire people at once, 11 then the nations that have heard of your fame will say,
Numbers 16:49
Context16:49 Now 14,700 people died in the plague, in addition to those who died in the event with Korah.
Numbers 20:3
Context20:3 The people contended 12 with Moses, saying, 13 “If only 14 we had died when our brothers died before the Lord!
Numbers 21:35
Context21:35 So they defeated Og, 15 his sons, and all his people, until there were no survivors, 16 and they possessed his land.
Numbers 25:1
Context25:1 17 When 18 Israel lived in Shittim, the people began to commit sexual immorality 19 with the daughters of Moab.
Numbers 31:2
Context31:2 “Exact vengeance 20 for the Israelites on the Midianites 21 – after that you will be gathered to your people.” 22
Numbers 33:14
Context33:14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink.
1 tn This part has been supplied; the text simply has “the tribe of Zebulun.”
2 tn The Hebrew text simply has “and the tribe of Gad.”
3 tc The Leningrad codex, upon which BHS is based, has “Reuel” here. In reading “Deuel” the translation presented above follows many medieval Hebrew manuscripts, Smr, and the Latin Vulgate. Cf. Num 1:14.
4 tn Here too the Hebrew text simply has “and the tribe of Benjamin.”
5 tn The Hebrew text has “and the tribe of Naphtali.”
6 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.
7 tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.
8 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.
9 tn The words “different food” are implied, and are supplied in the translation for clarity.
10 tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vÿhemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.
11 tn Heb “as one man.”
12 tn The verb is רִיב (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram’s men and Lot’s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling – it is directed, intentional, and well-argued. For further discussion, see J. Limburg, “The Root ‘rib’ and the Prophetic Lawsuit Speeches,” JBL 88 (1969): 291-304.
13 tn Heb “and they said, saying.”
14 tn The particle לוּ (lu) indicates the optative nuance of the line – the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
15 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
16 tn Heb “no remnant.”
17 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
18 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
19 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
20 tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.
21 sn The war was commanded by the
22 sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.
