¹ tc The LXX includes the following words here: “and all things pertaining to the altar and within the veil.” Cf. Num 18:7.

² 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.

³ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

⁴ sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

⁵ sn The Hebrew actually has the “table of faces,” and this has been traditionally rendered “table of shewbread.”

⁶ tn The Greek has “violet” instead of blue. This is also the case in vv. 8, 10, and 14.

⁷ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

⁸ tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.

⁹ tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

¹⁰ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.

¹¹ tn The object is not in the Hebrew text, but has been supplied.

¹² tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

¹³ tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).

¹⁴ tn The noun אִישׁ (’ish) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”

¹⁵ tn The expression כְּפִי (kÿfi) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”

¹⁶ 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.

¹⁷ tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”

¹⁸ tn Or “as substitutes” for all the firstborn of the Israelites.

¹⁹ tc The LXX omits this first clause; it also omits “at twilight.”

²⁰ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

²¹ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

²² tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

²³ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

²⁴ tn The MT has אוֹ־יָמִים (’o-yamim). Most translators use “or a year” to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, “Four Month Season of the Hebrew Bible,” VT 11 (1961): 446-48.

²⁵ tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (’arakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”

²⁶ tn Heb “and they would not journey”; the clause can be taken adverbially, explaining the preceding verbal clause.

²⁷ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

²⁸ tn Heb “And its taste was like the taste of fresh olive oil.”

²⁹ tn Heb “rose up, stood up.”

³⁰ sn This is about two thousand liters.

³¹ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.

³² tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

³³ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

³⁴ tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

³⁵ 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.

³⁶ 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.

³⁷ tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

³⁸ tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

³⁹ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

⁴⁰ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

⁴¹ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

⁴² 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).

⁴³ 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).

⁴⁴ tn The word רָשָׁע (rasha’) has the sense of a guilty criminal. The word “wicked” sometimes gives the wrong connotation. These men were opposing the Lord, and so were condemned as criminals – they were guilty. The idea of “wickedness” therefore applies in that sense.

⁴⁵ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

⁴⁶ sn The impression is that the people did not hear what the Lord said to Moses, but only what Moses said to the people as a result. They saw the brilliant cloud, and perhaps heard the sound of his voice, but the relaying of the instructions indicates they did not hear the actual instruction from the Lord himself.

⁴⁷ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

⁴⁸ tn Heb “say to.”

⁴⁹ 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.

⁵⁰ 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.

⁵¹ tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).

⁵² tn This is another final imperfect in a purpose clause.

⁵³ sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.

⁵⁴ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

⁵⁵ tn Heb “taken.”

⁵⁶ 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.

⁵⁷ 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.

⁵⁸ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

⁵⁹ tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”

⁶⁰ sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.

⁶¹ tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.

⁶² tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.

⁶³ tc Smr, Greek, and Syriac add “into his hand.”

⁶⁴ 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).

⁶⁵ tn Or “border.”

⁶⁶ tn Heb “people.”

⁶⁷ tn Heb “spoke.”

⁶⁸ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

⁶⁹ tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”

⁷⁰ tn “who had been” is added to clarify the text.

⁷¹ tn Heb “unblemished they will be to you.” So also in v. 31.

⁷² tn Or “steppes.”

⁷³ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

⁷⁴ tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.

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

⁷⁵ tn Heb “eyes.”

⁷⁶ 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.

⁷⁷ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

⁷⁸ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

⁷⁹ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

⁸⁰ tc The LXX adds “those knowing bad and good.”

⁸¹ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

⁸² tn Heb “morrow.”

⁸³ tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).

⁸⁴ tn Heb “in the eyes.”

⁸⁵ tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”

⁸⁶ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.

⁸⁷ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

⁸⁸ tn Heb “the tribe of our fathers.”