Numbers 10:1--21:35

¹ sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.

² tn The Hebrew text uses what is called the “ethical dative” – “make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

³ tn The imperfect tense is again instruction or legislation.

⁴ sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.

⁵ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

⁶ tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.

⁷ tn The verb תָקַע (taqa’) means “to strike, drive, blow a trumpet.”

⁸ tn Heb “the assembly shall assemble themselves.”

⁹ tn Heb “they shall assemble themselves.”

¹⁰ tn The word for an alarm is תְּרוּעָה (tÿru’ah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.

¹¹ tn Heb “the camps that are camping.”

¹² tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.

¹³ 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.

¹⁴ tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.

¹⁵ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.

¹⁶ sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.

¹⁷ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

¹⁸ tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

¹⁹ tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

²⁰ tn The vav (ו) is taken here in its alternative use and translated “or.”

²¹ tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

²² tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

²³ sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.

²⁴ tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.

tn The expression is difficult; it is מִשְׁכַּן הָעֵדֻת (mishkan ha’edut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as “tabernacle of the Token”; NAB has “the dwelling of the commandments.”

²⁵ sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.

²⁶ tn Heb “mouth.”

²⁷ tn Heb “hand.”

²⁸ sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).

²⁹ tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.

³⁰ tn The verb is the third person plural form; without an expressed subject it is treated as a passive.

³¹ tn Heb “against their coming.”

³² tn The MT uses a word that actually means “assembler,” so these three tribes made up a strong rear force recognized as the assembler of all the tribes.

³³ tn Or “journeyings of.”

³⁴ tn The verb is the preterite with vav (ו) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it.

³⁵ sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.

³⁶ sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.

³⁷ tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.

³⁸ tn The Hebrew text simply has “has spoken good” for Israel.

³⁹ tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.

⁴⁰ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

⁴¹ tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

⁴² tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

⁴³ tn Heb “and it shall be.”

⁴⁴ tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.

⁴⁵ tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.

⁴⁶ tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.

⁴⁷ sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.

⁴⁸ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

⁴⁹ tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the Lord found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort – whatever it all involved – led to complaining and not gratitude.

⁵⁰ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

⁵¹ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

⁵² tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

⁵³ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

⁵⁴ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

⁵⁵ tn Heb “Moses.”

⁵⁶ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

⁵⁷ tn The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root – here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See further A. P. Ross, “Paronomasia and Popular Etymologies in the Naming Narrative of the Old Testament,” Ph.D. diss., University of Cambridge, 1982.

⁵⁸ sn The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the Lord for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. For more information on this story, see B. J. Malina, The Palestinian Manna Tradition. For the attempt to explain manna and the other foods by natural phenomena, see F. W. Bodenheimer, “The Manna of Sinai,” BA 10 (1947): 1-6.

⁵⁹ tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.”

⁶⁰ tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hit’avvu ta’vah), but the context shows that they had this strong craving for food. The verb describes a strong desire, which is not always negative (Ps 132:13-14). But the word is a significant one in the Torah; it was used in the garden story for Eve’s desire for the tree, and it is used in the Decalogue in the warning against coveting (Deut 5:21).

⁶¹ tc The Greek and the Latin versions read “and they sat down” for “and they returned,” involving just a change in vocalization (which they did not have). This may reflect the same expression in Judg 20:26. But the change does not improve this verse.

tn The Hebrew text uses a verbal hendiadys here, one word serving as an adverb for the other. It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow.

⁶² tn The Hebrew expresses the strong wish or longing idiomatically: “Who will give us flesh to eat?” It is a rhetorical expression not intended to be taken literally, but merely to give expression to the longing they had. See GKC 476 §151.a.1.

⁶³ tn The perfect tense here expresses the experience of a state of mind.

sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the Lord from the suffering in bondage that God heard and answered. And now, shortly after being set free, their memory of Egypt is for things they do not now have. It is also somewhat unlikely that they as slaves had such abundant foods in Egypt.

⁶⁴ tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.

⁶⁵ tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the Lord.

⁶⁶ tn Heb “our souls.”

⁶⁷ sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.

⁶⁸ tn Heb “before our eyes,” meaning that “we see nothing except this manna.”

⁶⁹ tn Heb “And its taste was like the taste of fresh olive oil.”

⁷⁰ tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.

⁷¹ tn Heb “came down.”

⁷² 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….”

⁷³ 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.

⁷⁴ tn Heb “it was evil in the eyes of Moses.”

⁷⁵ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

⁷⁶ tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

⁷⁷ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

⁷⁸ tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

⁷⁹ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

⁸⁰ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

⁸¹ tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

⁸² 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.

⁸³ 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.

⁸⁴ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

⁸⁵ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

⁸⁶ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

⁸⁷ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

⁸⁸ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

⁸⁹ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

⁹⁰ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

⁹¹ tn Heb “in the ears.”

⁹² tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

⁹³ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

⁹⁴ tn Heb “a month of days.” So also in v. 21.

⁹⁵ tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

⁹⁶ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

⁹⁷ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

⁹⁸ tn Heb “the people who I am in their midst,” i.e., among whom I am.

⁹⁹ tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

¹⁰⁰ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

¹⁰¹ tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

¹⁰² 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.

¹⁰³ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

¹⁰⁴ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

¹⁰⁵ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

¹⁰⁶ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

¹⁰⁷ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

¹⁰⁸ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.

¹⁰⁹ tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.

¹¹⁰ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

¹¹¹ tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

¹¹² tn Heb “answered and said.”

¹¹³ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

¹¹⁴ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

¹¹⁵ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

¹¹⁶ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

¹¹⁷ tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

¹¹⁸ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

¹¹⁹ tn Or “left them fluttering.”

¹²⁰ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

¹²¹ tn Heb “rose up, stood up.”

¹²² sn This is about two thousand liters.

¹²³ 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.

¹²⁴ tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

¹²⁵ 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.

¹²⁶ tn The words “different food” are implied, and are supplied in the translation for clarity.

¹²⁷ sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the Lord’s response (vv. 4-10), the intercession of Moses (vv. 11-16). For further information, see J. S. Kselman, “A Note on Numbers 12:6-8,” VT 26 (1976): 500-504.

¹²⁸ tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.

sn It may be that Miriam was envious of the Cushite woman Moses married. And, in view of the previous chapter’s content about others being given a portion of the Spirit to share in the leadership role, she may have seen this as her chance finally to become just as important in the nation as her younger brother. After all, she safeguarded his birth and early years (Exod 2). But there are two issues here – the reason she gives (“does the Lord only speak through Moses?”), and the reason the text gives (the Cushite woman).

¹²⁹ tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.

¹³⁰ tn Heb “taken.”

¹³¹ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

¹³² tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

¹³³ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.

¹³⁴ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

¹³⁵ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

tn The word עָנָו (’anav) means “humble.” The word may reflect a trustful attitude (as in Pss 25:9, 37:11), but perhaps here the idea of “more tolerant” or “long-suffering.” The point is that Moses is not self-assertive. God singled out Moses and used him in such a way as to show that he was a unique leader. For a suggestion that the word means “miserable,” see C. Rogers, “Moses: Meek or Miserable?” JETS 29 (1986): 257-63.

sn Humility is a quality missing today in many leaders. Far too many are self-promoting, or competitive, or even pompous. The statement in this passage would have been difficult for Moses to write – and indeed, it is not impossible that an editor might have added it. One might think that for someone to claim to be humble is an arrogant act. But the statement is one of fact – he was not self-assertive (until Num 20 when he strikes the rock).

¹³⁶ tn Heb “he.”

¹³⁷ 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.”

¹³⁸ 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”).

¹³⁹ sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

¹⁴⁰ tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

¹⁴¹ 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.

¹⁴² 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.

¹⁴³ 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.

¹⁴⁴ tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.

¹⁴⁵ tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.

¹⁴⁶ sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).

¹⁴⁷ tn Heb “turned to.”

¹⁴⁸ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

¹⁴⁹ tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses.

¹⁵⁰ tc Some scholars emend אֵל (’el, “God”) to עַל(’al, “no”). The effect of this change may be seen in the NAB: “‘Please, not this! Pray, heal her!’”

¹⁵¹ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

¹⁵² tn The clause has the Niphal infinitive construct after a temporal preposition.

¹⁵³ sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.

¹⁵⁴ tn The verse starts with the vav (ו) consecutive on the verb: “and….”

¹⁵⁵ tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”

¹⁵⁶ tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”

¹⁵⁷ tn Heb “one man one man of the tribe of his fathers.”

¹⁵⁸ tn Heb “mouth.”

¹⁵⁹ tn Heb “heads.”

¹⁶⁰ tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.

¹⁶¹ 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.

¹⁶² tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.

¹⁶³ tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”

¹⁶⁴ tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.

¹⁶⁵ tn Heb “see the land, what it is.”

¹⁶⁶ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

¹⁶⁷ tn Heb “Now the days were the days of.”

¹⁶⁸ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

¹⁶⁹ sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.

¹⁷⁰ tn The idiom uses the infinitive construct: “to enter Hamath,” meaning, “on the way that people go to Hamath.”

¹⁷¹ tc The MT has the singular, but the ancient versions and Smr have the plural.

¹⁷² tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.

¹⁷³ sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.

¹⁷⁴ sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).

¹⁷⁵ tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.

¹⁷⁶ tn The verb is rendered as a passive because there is no expressed subject.

¹⁷⁷ tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.

¹⁷⁸ tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.

¹⁷⁹ tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.

¹⁸⁰ sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.

¹⁸¹ tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).

¹⁸² tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

¹⁸³ tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

¹⁸⁴ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

¹⁸⁵ tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”

¹⁸⁶ tn Heb “the people who are living in the land.”

¹⁸⁷ tn Heb “by the side [hand] of.”

¹⁸⁸ sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.

¹⁸⁹ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

¹⁹⁰ tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

¹⁹¹ tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

¹⁹² tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.

¹⁹³ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

¹⁹⁴ tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.

¹⁹⁵ tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.

¹⁹⁶ sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.

¹⁹⁷ tn Heb “in its midst.”

¹⁹⁸ tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”

sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.

¹⁹⁹ tn Heb “in our eyes.”

²⁰⁰ tn Heb “in their eyes.”

²⁰¹ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

²⁰² tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

²⁰³ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

²⁰⁴ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

²⁰⁵ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

²⁰⁶ tn Heb “died.”

²⁰⁷ tn Heb “a man to his brother.”

²⁰⁸ tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like.

²⁰⁹ tn The word “head” (רֹאשׁ, ro’sh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 [1969]: 1-10).

²¹⁰ tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause – in order that we may return.

²¹¹ sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6-15 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.

²¹² tn Heb “before all the assembly of the congregation.”

²¹³ tn The repetition of the adverb מְאֹד (mÿ’od) is used to express this: “very, very [good].”

²¹⁴ 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).

²¹⁵ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

²¹⁶ 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.

²¹⁷ 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.

²¹⁸ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

²¹⁹ 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.

²²⁰ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

²²¹ 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.

²²² 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.

²²³ tc The Greek version has “death.”

²²⁴ 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.”

²²⁵ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

²²⁶ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

²²⁷ 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.

²²⁸ tn Heb “as one man.”

²²⁹ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

²³⁰ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

²³¹ tn Or “rebellion.”

²³² tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

²³³ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

²³⁴ tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.

²³⁵ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

²³⁶ tn Heb “forgiven according to your word.” The direct object, “them,” is implied.

²³⁷ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

²³⁸ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

²³⁹ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

²⁴⁰ tn Heb “listened to my voice.”

²⁴¹ tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

²⁴² tn Heb “seed.”

²⁴³ sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south – unless God removed them. And he is not going to do that for Israel.

²⁴⁴ tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.

²⁴⁵ sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.

²⁴⁶ 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.

²⁴⁷ 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.”

²⁴⁸ 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).

²⁴⁹ tn Or “your corpses” (also in vv. 32, 33).

²⁵⁰ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

²⁵¹ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

²⁵² tn Heb “to cause you to dwell; to cause you to settle.”

²⁵³ tn Or “plunder.”

²⁵⁴ tn Heb “know.”

²⁵⁵ tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.

²⁵⁶ 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.

²⁵⁷ 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.

²⁵⁸ tn Heb “you shall bear.”

²⁵⁹ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

²⁶⁰ tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

²⁶¹ tn The Hebrew text uses the preposition “from,” “some of” – “from those men.” The relative pronoun is added to make a smoother reading.

²⁶² tn The preterite here is subordinated to the next preterite to form a temporal clause.

²⁶³ tn The word אָבַל (’aval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.).

²⁶⁴ 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.”

²⁶⁵ 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.

²⁶⁶ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

²⁶⁷ 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.

²⁶⁸ tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”

²⁶⁹ tn Heb “mouth.”

²⁷⁰ tn This verb could also be subordinated to the preceding: “that you be not smitten.”

²⁷¹ tn N. H. Snaith compares Arabic ’afala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The wordעֹפֶל (’ofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”

²⁷² tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”

²⁷³ tn Heb “came down.”

²⁷⁴ tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”

²⁷⁵ tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.

²⁷⁶ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

²⁷⁷ tn Heb “the land of your habitations.”

²⁷⁸ tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.

²⁷⁹ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

²⁸⁰ 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.

²⁸¹ sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century b.c.). The drink offering was poured out at the base of the altar (see Sir 50:15 and Josephus, Ant. 3.9.4 [3.234]).

²⁸² tn Heb “for the one lamb,” but it clearly means “for each lamb.”

²⁸³ 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).

²⁸⁴ tn Heb “according to thus shall it be done.”

²⁸⁵ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

²⁸⁶ tn Heb “in your midst.”

²⁸⁷ tn The Hebrew text just has “to your generations,” but it means in the future.

²⁸⁸ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

²⁸⁹ tn The word “apply” is supplied in the translation.

²⁹⁰ tn Or “a statute forever.”

²⁹¹ tn Heb “as you, as [so] the alien.”

²⁹² tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.

²⁹³ tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.

²⁹⁴ tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.

²⁹⁵ tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).

²⁹⁶ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

²⁹⁷ tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

²⁹⁸ tn Heb “hand.”

²⁹⁹ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

³⁰⁰ tn Heb “[away] from the eyes of the community.”

³⁰¹ 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.

³⁰² tn Or “they will be forgiven.”

³⁰³ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

³⁰⁴ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

³⁰⁵ tn Heb “soul.”

³⁰⁶ 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.

³⁰⁷ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

³⁰⁸ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

³⁰⁹ tn Heb “soul.”

³¹⁰ 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.

³¹¹ tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.

³¹² tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

³¹³ tn Heb “soul.”

³¹⁴ tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.

³¹⁵ sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.

³¹⁶ tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.

³¹⁷ sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.

³¹⁸ 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.

³¹⁹ tn Heb “stoned him with stones, and he died.”

³²⁰ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

³²¹ sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

³²² sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

³²³ tn Heb “seek out, look into.”

³²⁴ tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”

³²⁵ tn This clause also serves as a purpose/result clause of the preceding – “in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.

³²⁶ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

³²⁷ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

³²⁸ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

³²⁹ tn Heb “princes” (so KJV, ASV).

³³⁰ tn These men must have been counselors or judges of some kind.

³³¹ tn Heb “men of name,” or “men of renown.”

³³² tn The meaning of רַב־לָכֶם (rab-lakhem) is something like “you have assumed far too much authority.” It simply means “much to you,” perhaps “you have gone to far,” or “you are overreaching yourselves” (M. Noth, Numbers [OTL], 123). He is objecting to the exclusiveness of the system that Moses has been introducing.

³³³ tn Heb “fell on his face.”

³³⁴ tn Heb “him.”

³³⁵ tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.

³³⁶ tn The verb is the Piel perfect. There is no imperfect tense before this, which makes the construction a little difficult. If the vav (ו) is classified as a consecutive, then the form would stand alone as an equivalent to the imperfect, and rendered as a modal nuance such as “would you [now] seek,” or as a progressive imperfect, “are you seeking.” This latter nuance can be obtained by treating it as a regular perfect tense, with an instantaneous nuance: “do you [now] seek.”

sn Moses discerned correctly the real motivation for the rebellion. Korah wanted to be the high priest because he saw how much power there was in the spiritual leadership in Israel. He wanted something like a general election with himself as the candidate and his supporters promoting him. The great privilege of being a Levite and serving in the sanctuary was not enough for him – the status did not satisfy him. Korah gave no rebuttal. The test would be one of ministering with incense. This would bring them into direct proximity with the Lord. If God honored Korah as a ministering priest, then it would be settled. But Moses accuses them of rebellion against the Lord, because the Lord had chosen Aaron to be the priest.

³³⁷ 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.

³³⁸ tn Heb “Moses sent to summon.” The verb קָרָא (qara’) followed by the lamed (ל) preposition does not mean “call to” but “summon.” This is a command performance; for them to appear would be to submit to Moses’ authority. This they will not do.

³³⁹ tn The imperfect tense נַעֲלֶה (na’aleh) expresses their unwillingness to report: “we are not willing,” or “we will not.” The verb means “to go up.” It is used in the sense of appearing before an authority or a superior (see, e.g., Gen 46:31; Deut 25:7; Judg 4:5).

³⁴⁰ tn The question is rhetorical. It was not a small thing to them – it was a big thing.

³⁴¹ tn The modern scholar who merely sees these words as belonging to an earlier tradition about going up to the land of Canaan that flows with milk and honey misses the irony here. What is happening is that the text is showing how twisted the thinking of the rebels is. They have turned things completely around. Egypt was the land flowing with milk and honey, not Canaan where they will die. The words of rebellion are seldom original, and always twisted.

³⁴² tn The verb הִשְׂתָּרֵר (histarer) is the Hitpael infinitive absolute that emphasizes the preceding תִשְׂתָּרֵר (tistarer), the Hitpael imperfect tense (both forms having metathesis). The verb means “to rule; to act like a prince; to make oneself a prince.” This is the only occurrence of the reflexive for this verb. The exact nuance is difficult to translate into English. But they are accusing Moses of seizing princely power for himself, perhaps making a sarcastic reference to his former status in Egypt. The rebels here are telling Moses that they had discerned his scheme, and so he could not “hoodwink” them (cf. NEB).

³⁴³ tn Here אַף (’af) has the sense of “in addition.” It is not a common use.

³⁴⁴ 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.

³⁴⁵ 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.

³⁴⁶ tn Heb “and take, a man, his censer.”

³⁴⁷ 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.

³⁴⁸ 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).

³⁴⁹ tn The verb is הִבָּדְלוּ (hibbadÿlu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord.

³⁵⁰ sn The group of people siding with Korah is meant, and not the entire community of the people of Israel. They are an assembly of rebels, their “community” consisting in their common plot.

³⁵¹ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

³⁵² 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).

³⁵³ 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).

³⁵⁴ tn The motif of “going up” is still present; here the Hebrew text says “go up” (the Niphal imperative – “go up yourselves”) from their tents, meaning, move away from them.

³⁵⁵ tn Heb “rose up.”

³⁵⁶ 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.

³⁵⁷ tn The preposition bet (בְּ) in this line is causal – “on account of their sins.”

³⁵⁸ 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.

³⁵⁹ 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.

³⁶⁰ tn Heb “in this.”

³⁶¹ 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.

³⁶² tn Heb “if like the death of every man they die.”

³⁶³ tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

³⁶⁴ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

³⁶⁵ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

³⁶⁶ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

³⁶⁷ tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

³⁶⁸ tn The initial temporal clause is standard: It begins with the temporal indicator “and it was,” followed here by the Piel infinitive construct with the preposition and the subjective genitive suffix. “And it happened when he finished.”

³⁶⁹ tn The infinitive construct with the preposition lamed (ל) functions here as the direct object of the preceding infinitive. It tells what he finished.

³⁷⁰ tn Heb “all Israel.”

³⁷¹ tn Heb “voice.”

³⁷² tn Heb “lest.”

³⁷³ tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65.

³⁷⁴ sn Beginning with 16:36, the verse numbers through 17:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 16:36 ET = 17:1 HT, 16:37 ET = 17:2 HT, 17:1 ET = 17:16 HT, etc., through 17:13 ET = 17:28 HT. With 18:1 the verse numbers in the ET and HT are again the same. But in the English chap. 17 there are two parts: Aaron’s rod budding (1-9), and the rod preserved as a memorial (10-13). Both sections begin with the same formula.

³⁷⁵ tn Heb “say to.”

³⁷⁶ 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.

³⁷⁷ 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.

³⁷⁸ tn The expression is “in/by/against their life.” That they sinned against their life means that they brought ruin to themselves.

³⁷⁹ tn The form is the perfect tense with vav (ו) consecutive. But there is no expressed subject for “and they shall make them,” and so it may be treated as a passive (“they shall [must] be made”).

³⁸⁰ tn Heb “from the seed of.”

³⁸¹ tn Heb “hand.”

³⁸² 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.

³⁸³ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

³⁸⁴ 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!

³⁸⁵ tn Heb “they fell on their faces.”

³⁸⁶ tn Heb “took.”

³⁸⁷ tn Or “had spoken” (NASB); NRSV “had ordered.”

³⁸⁸ sn Num 17:1 in the English Bible is 17:16 in the Hebrew text (BHS). See also the note on 16:36.

³⁸⁹ tn Heb “receive from them a rod, a rod from the house of a father.”

³⁹⁰ tn Heb “from every leader of them according to their fathers’ house.”

³⁹¹ tn Heb “one rod for the head of their fathers’ house.”

³⁹² tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

³⁹³ tn The Hebrew text simply reads “the covenant” or “the testimony.”

³⁹⁴ tn Heb “a rod for one leader, a rod for one leader.”

³⁹⁵ tn Heb “the house of their fathers.”

³⁹⁶ tn The name of the tent now attests to the centrality of the ark of the covenant. Instead of the “tent of meeting” (מוֹעֵד, mo’ed) we now find the “the tent of the testimony” (הָעֵדֻת, ha’edut).

³⁹⁷ tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.

³⁹⁸ sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).

³⁹⁹ tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.

⁴⁰⁰ 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).

⁴⁰¹ tn This is another final imperfect in a purpose clause.

⁴⁰² tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).

⁴⁰³ sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.

⁴⁰⁴ tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).

⁴⁰⁵ sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).

⁴⁰⁶ tn Heb “your father’s house.”

⁴⁰⁷ sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.

⁴⁰⁸ 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.

⁴⁰⁹ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

⁴¹⁰ tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).

⁴¹¹ tn The word is “stranger, alien,” but it can also mean Israelites here.

⁴¹² tn The clause is a purpose clause, and the imperfect tense a final imperfect.

⁴¹³ tn Heb “taken.”

⁴¹⁴ 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.

⁴¹⁵ tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).

⁴¹⁶ tn Heb “from the fire.” It probably refers to those parts that were not burned.

⁴¹⁷ 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.

⁴¹⁸ tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the Lord’s, either for his sanctuary use, or for his destruction. It seems to refer to an individual’s devoting something freely to God.

⁴¹⁹ 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).

⁴²⁰ tn Or “throw, toss.”

⁴²¹ sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.

⁴²² tn The phrase “of property” is supplied as a clarification.

⁴²³ tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.

⁴²⁴ 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.”

⁴²⁵ sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.

⁴²⁶ tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.

⁴²⁷ 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.

⁴²⁸ tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”

⁴²⁹ tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.

⁴³⁰ tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”

⁴³¹ tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.

⁴³² tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.

⁴³³ 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.

⁴³⁴ tn Or “its hallowed thing.”

⁴³⁵ 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.

⁴³⁶ tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.

⁴³⁷ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

⁴³⁸ tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).

⁴³⁹ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

⁴⁴⁰ tn Heb “speak to.”

⁴⁴¹ tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.

⁴⁴² tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

⁴⁴³ sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.

⁴⁴⁴ tn Heb “wherein there is no defect.”

⁴⁴⁵ tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.

⁴⁴⁶ tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.

⁴⁴⁷ sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.

⁴⁴⁸ tn Again, the verb has no expressed subject, and so is given a passive translation.

⁴⁴⁹ tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.

⁴⁵⁰ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

⁴⁵¹ sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).

⁴⁵² tn The sequence continues with the perfect tense and vav (ו) consecutive.

⁴⁵³ tn Heb “his flesh.”

⁴⁵⁴ tn This is the imperfect of permission.

⁴⁵⁵ sn Here the text makes clear that he had at least one assistant.

⁴⁵⁶ tn Heb “it will be.”

⁴⁵⁷ tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

⁴⁵⁸ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

⁴⁵⁹ tn The form is the participle with the article functioning as a substantive: “the one who touches.”

⁴⁶⁰ tn Heb “the dead.”

⁴⁶¹ tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.

⁴⁶² tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.

⁴⁶³ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

⁴⁶⁴ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

⁴⁶⁵ tn The word order gives the classification and then the condition: “a man, when he dies….”

⁴⁶⁶ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

⁴⁶⁷ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

⁴⁶⁸ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

⁴⁶⁹ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

⁴⁷⁰ tn The word “heifer” is not in the Hebrew text, but it is implied.

⁴⁷¹ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

⁴⁷² tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

⁴⁷³ tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.

⁴⁷⁴ tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”

⁴⁷⁵ sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.

⁴⁷⁶ sn This chapter is the account of how Moses struck the rock in disobedience to the Lord, and thereby was prohibited from entering the land. For additional literature on this part, see E. Arden, “How Moses Failed God,” JBL 76 (1957): 50-52; J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54; T. W. Mann, “Theological Reflections on the Denial of Moses,” JBL 98 (1979): 481-94; and J. R. Porter, “The Role of Kadesh-Barnea in the Narrative of the Exodus,” JTS 44 (1943): 130-43.

⁴⁷⁷ tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”

⁴⁷⁸ sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.

⁴⁷⁹ sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.

⁴⁸⁰ sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.

⁴⁸¹ 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.

⁴⁸² tn Heb “and they said, saying.”

⁴⁸³ 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.

⁴⁸⁴ tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.

⁴⁸⁵ 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?”

⁴⁸⁶ tn Heb “and why.”

⁴⁸⁷ tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.

⁴⁸⁸ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

⁴⁸⁹ tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

⁴⁹⁰ tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.

⁴⁹¹ 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?”

⁴⁹² 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.

⁴⁹³ 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.

⁴⁹⁴ tn Heb “in the eyes of.”

⁴⁹⁵ 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.

⁴⁹⁶ tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.

⁴⁹⁷ sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.

⁴⁹⁸ tn Heb “And Moses sent.”

⁴⁹⁹ sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.

⁵⁰⁰ tn Heb “found.”

⁵⁰¹ tn Heb “many days.”

⁵⁰² tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”

⁵⁰³ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

⁵⁰⁴ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

⁵⁰⁵ tn Heb “your border.”

⁵⁰⁶ tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.

⁵⁰⁷ sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).

⁵⁰⁸ tn Heb “borders.”

⁵⁰⁹ tn The imperfect tense here has the nuance of prohibition.

⁵¹⁰ tn Heb “to meet.”

⁵¹¹ 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.”

⁵¹² tn Heb “to meet him.”

⁵¹³ tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.

⁵¹⁴ tn Again the passage uses apposition: “the Israelites, the whole community.”

⁵¹⁵ sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6).

⁵¹⁶ 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.

⁵¹⁷ 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.

⁵¹⁸ tn Heb “mouth.”

⁵¹⁹ tn The word “priestly” is supplied in the translation for clarity.

⁵²⁰ tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.

⁵²¹ tn Heb “eyes.”

⁵²² sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

⁵²³ sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

⁵²⁴ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

⁵²⁵ 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.

⁵²⁶ 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.”

⁵²⁷ tn Heb “my.”

⁵²⁸ 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.

⁵²⁹ tc Smr, Greek, and Syriac add “into his hand.”

⁵³⁰ 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).

⁵³¹ tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.

⁵³² tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.

⁵³³ tn Heb “our souls.”

⁵³⁴ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

⁵³⁵ tn Heb “fiery.”

⁵³⁶ tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

⁵³⁷ 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.

⁵³⁸ 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.”

⁵³⁹ sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

⁵⁴⁰ sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.

⁵⁴¹ sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.

⁵⁴² tn Heb “the rising of the sun.”

⁵⁴³ tn Or “border.”

⁵⁴⁴ tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60.

⁵⁴⁵ tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.

⁵⁴⁶ sn The place is unknown; it is apparently an important city in the region.

⁵⁴⁷ 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.

⁵⁴⁸ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

⁵⁴⁹ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

⁵⁵⁰ sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.

⁵⁵¹ tn Or perhaps as a place name, “Jeshimon.”

⁵⁵² sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.

⁵⁵³ tc Smr and the LXX have “words of peace.”

⁵⁵⁴ tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”

⁵⁵⁵ tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”

⁵⁵⁶ tn Heb “Sihon.”

⁵⁵⁷ tn Heb “people.”

⁵⁵⁸ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

⁵⁵⁹ tn The Hebrew text has “Israel,” but the verb is plural.

⁵⁶⁰ tn Heb “with the edge of the sword.”

⁵⁶¹ tn Heb “its daughters.”

⁵⁶² sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.

⁵⁶³ sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.

⁵⁶⁴ tn Meaning, “rebuilt and restored.”

⁵⁶⁵ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

⁵⁶⁶ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

⁵⁶⁷ tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).

⁵⁶⁸ tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).

⁵⁶⁹ tn Heb “Israel.”

⁵⁷⁰ tn Heb “Moses sent to spy out.”

⁵⁷¹ tn Heb “daughters.”

⁵⁷² tn Heb “people.”

⁵⁷³ tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

⁵⁷⁴ tn Heb “no remnant.”