Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

Numbers 8:1-12:15
New English Translation

Lighting the Lamps

8 [a] The Lord spoke to Moses: 2 “Speak to Aaron and tell him, ‘When you set up[b] the lamps, the seven lamps are to give light[c] in front of the lampstand.’”

3 And Aaron did so; he set up the lamps to face toward the front of the lampstand, as the Lord commanded Moses. 4 This is how the lampstand was made:[d] It was beaten work in gold;[e] from its shaft to its flowers it was beaten work. According to the pattern that the Lord had shown Moses, so he made the lampstand.

The Separation of the Levites

5 Then the Lord spoke to Moses: 6 “Take the Levites from among the Israelites and purify[f] them. 7 And do this[g] to them to purify them: Sprinkle water of purification[h] on them; then have them shave[i] all their body[j] and wash[k] their clothes, and so purify themselves.[l] 8 Then they are to take a young bull with its grain offering of fine flour mixed with olive oil; and you are to take a second young bull for a purification offering.[m] 9 You are to bring the Levites before the tent of meeting and assemble the entire community of the Israelites. 10 Then you are to bring the Levites before the Lord, and the Israelites are to lay their hands on the Levites;[n] 11 and Aaron is to offer[o] the Levites before the Lord as a wave offering from the Israelites, that they may do the work[p] of the Lord. 12 When[q] the Levites lay their hands on the heads of the bulls, offer[r] the one for a purification offering and the other for a whole burnt offering to the Lord,[s] to make atonement for the Levites. 13 You are to have the Levites stand before Aaron[t] and his sons, and then offer them as a wave offering to the Lord. 14 And so[u] you are to separate the Levites from among the Israelites, and the Levites will be mine.

15 “After this, the Levites will go in[v] to do the work[w] of the tent of meeting. So you must cleanse them[x] and offer them like a wave offering.[y] 16 For they are entirely given[z] to me from among the Israelites. I have taken them for myself instead of[aa] all who open the womb, the firstborn sons of all the Israelites. 17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed[ab] all the firstborn in the land of Egypt I set them apart for myself. 18 So I have taken the Levites instead of all the firstborn sons among the Israelites. 19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.”[ac]

20 So Moses and Aaron and the entire community of the Israelites did this with the Levites. According to all that the Lord commanded Moses concerning the Levites, this is what the Israelites did with them. 21 The Levites purified themselves[ad] and washed their clothing; then Aaron presented them like a wave offering before the Lord, and Aaron made atonement for them to purify them. 22 After this, the Levites went in to do their work in the tent of meeting before Aaron and before his sons. As the Lord had commanded Moses concerning the Levites, so they did.

The Work of the Levites

23 Then the Lord spoke to Moses: 24 “This is what pertains to the Levites:[ae] At the age of twenty-five years[af] and upward one may begin to join the company[ag] in the work of the tent of meeting, 25 and at the age of fifty years they must retire from performing the work and may no longer work. 26 They may assist[ah] their colleagues[ai] in the tent of meeting to attend to needs, but they must do no work. This is the way you must establish[aj] the Levites regarding their duties.”

Passover Regulations

9 [ak] The Lord spoke to Moses in the desert of Sinai, in the first month of the second year after they had come out[al] of the land of Egypt:

2 “The Israelites are to observe[am] the Passover[an] at its appointed time.[ao] 3 In the fourteenth day of this month, at twilight,[ap] you are to observe it at its appointed time; you must keep[aq] it in accordance with all its statutes and all its customs.”[ar] 4 So Moses instructed[as] the Israelites to observe[at] the Passover. 5 And they observed the Passover[au] on the fourteenth day of the first month at twilight in the desert of Sinai; in accordance with all that the Lord had commanded Moses, so the Israelites did.

6 It happened that some men[av] who were ceremonially defiled[aw] by the dead body of a man[ax] could not keep[ay] the Passover on that day, so they came before Moses and before Aaron on that day. 7 And those men said to Moses,[az] “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?” 8 So Moses said to them, “Remain[ba] here and I will hear[bb] what the Lord will command concerning you.”

9 The Lord spoke to Moses: 10 “Tell the Israelites, ‘If any[bc] of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may[bd] observe the Passover to the Lord. 11 They may observe it on the fourteenth day of the second month[be] at twilight; they are to eat it with bread made without yeast and with bitter herbs. 12 They must not leave any of it until morning, nor break any of its bones; they must observe it in accordance with every statute of the Passover.

13 “‘But[bf] the man who is ceremonially clean, and was not on a journey, and fails[bg] to keep the Passover, that person must be cut off from his people.[bh] Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin.[bi] 14 If a resident foreigner lives[bj] among you and wants to keep[bk] the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have[bl] the same[bm] statute for the resident foreigner[bn] and for the one who was born in the land.’”

The Lord Leads the Israelites by the Cloud

15 [bo] On[bp] the day that the tabernacle was set up,[bq] the cloud[br] covered the tabernacle—the tent of the testimony[bs]—and from evening until morning there was[bt] a fiery appearance[bu] over the tabernacle. 16 This is the way it used to be continually: The cloud would cover it by day,[bv] and there was a fiery appearance by night. 17 Whenever the cloud was taken up[bw] from the tabernacle, then after that the Israelites would begin their journey; and in whatever place[bx] the cloud settled, there the Israelites would make camp. 18 At the commandment[by] of the Lord the Israelites would begin their journey, and at the commandment of the Lord they would make camp; as long as[bz] the cloud remained settled over the tabernacle they would camp. 19 When the cloud remained over the tabernacle many days, then the Israelites obeyed the instructions[ca] of the Lord and did not journey.

20 When[cb] the cloud remained over the tabernacle a number of days,[cc] they remained camped according to the Lord’s commandment,[cd] and according to the Lord’s commandment they would journey. 21 And when[ce] the cloud remained only[cf] from evening until morning, when the cloud was taken up[cg] the following morning, then they traveled on. Whether by day or by night, when the cloud was taken up they traveled. 22 Whether it was for two days, or a month, or a year[ch] that the cloud prolonged its stay[ci] over the tabernacle, the Israelites remained camped without traveling;[cj] but when it was taken up, they traveled on. 23 At the commandment of the Lord they camped, and at the commandment of the Lord they traveled on; they kept the instructions of the Lord according to the commandment of the Lord, by the authority[ck] of Moses.

The Blowing of Trumpets

10 [cl] The Lord spoke to Moses: 2 “Make[cm] two trumpets of silver; you are to make[cn] them from a single hammered piece.[co] You will use them[cp] for assembling the community and for directing the traveling of the camps. 3 When[cq] they blow[cr] them both, all the community must come[cs] to you to the entrance of the tent of meeting.

4 “But if they blow with one trumpet, then the leaders, the heads of the thousands of Israel, must come to you.[ct] 5 When you blow an alarm,[cu] then the camps that are located[cv] on the east side must begin to travel.[cw] 6 And when you blow an alarm the second time, then the camps that are located on the south side must begin to travel.[cx] An alarm must be sounded[cy] for their journeys. 7 But when you assemble the community,[cz] you must blow the trumpets,[da] but you must not sound an alarm.[db] 8 The sons of Aaron, the priests, must blow the trumpets, and they will be to you for an eternal ordinance throughout your generations. 9 If you go to war in your land against an adversary who opposes[dc] you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved[dd] from your enemies.

10 “Also, in the time when you rejoice, such as[de] on your appointed festivals or[df] at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may[dg] become[dh] a memorial for you before your God: I am the Lord your God.”

The Journey From Sinai to Kadesh

11 [di] On the twentieth day of the second month, in the second year, the cloud was taken up from the tabernacle of the testimony.[dj] 12 So the Israelites set out[dk] on their journeys from the desert[dl] of Sinai; and the cloud settled in the wilderness of Paran.

Judah Begins the Journey

13 This was the first time they set out on their journey according to the commandment[dm] of the Lord, by the authority[dn] of Moses.

14 The standard[do] of the camp of the Judahites set out first according to their companies, and over his company was Nahshon son of Amminadab.

15 Over the company of the tribe of Issacharites was Nathanel son of Zuar, 16 and over the company of the tribe of the Zebulunites was Eliab son of Helon. 17 Then the tabernacle was dismantled, and the sons of Gershon and the sons of Merari set out, carrying the tabernacle.

Journey Arrangements for the Tribes

18 The standard of the camp of Reuben set out according to their companies; over his company was Elizur son of Shedeur. 19 Over the company of the tribe of the Simeonites was Shelumiel son of Zurishaddai, 20 and over the company of the tribe of the Gadites was Eliasaph son of Deuel. 21 And the Kohathites set out, carrying the articles for the sanctuary;[dp] the tabernacle was to be set up[dq] before they arrived.[dr] 22 And the standard of the camp of the Ephraimites set out according to their companies; over his company was Elishama son of Ammihud. 23 Over the company of the tribe of the Manassehites was Gamaliel son of Pedahzur, 24 and over the company of the tribe of Benjaminites was Abidan son of Gideoni.

25 The standard of the camp of the Danites set out, which was the rear guard[ds] of all the camps by their companies; over his company was Ahiezer son of Ammishaddai. 26 Over the company of the tribe of the Asherites was Pagiel son of Ocran, 27 and over the company of the tribe of the Naphtalites was Ahira son of Enan. 28 These were the traveling arrangements[dt] of the Israelites according to their companies when they traveled.[du]

The Appeal to Hobab

29 [dv] Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law,[dw] “We are journeying to the place about which the Lord said, ‘I will give it to you.’ Come with us and we will treat you well,[dx] for the Lord has promised good things[dy] for Israel.” 30 But Hobab[dz] said to him, “I will not go, but I will go instead to my own land and to my kindred.” 31 Moses[ea] said, “Do not leave us,[eb] because you know places for us to camp in the wilderness, and you could be our guide.[ec] 32 And if you come with us, it is certain[ed] that whatever good things the Lord will favor us with, we will share with you as well.”

33 So they traveled from the mountain of the Lord three days’ journey;[ee] and the ark of the covenant of the Lord was traveling before them during the three days’ journey, to find a resting place for them. 34 [ef] And the cloud of the Lord was over them by day, when they traveled[eg] from the camp. 35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!” 36 And when it came to rest he would say, “Return, O Lord, to the many thousands of Israel!”[eh]

The Israelites Complain

11 [ei] When the people complained,[ej] it displeased[ek] the Lord. When the Lord heard[el] it, his anger burned,[em] and so[en] the fire of the Lord[eo] burned among them and consumed some of the outer parts of the camp. 2 When the people cried to Moses, he[ep] prayed to the Lord, and the fire died out.[eq] 3 So he called the name of that place Taberah[er] because there the fire of the Lord burned among them.

Complaints about Food

4 [es] Now the mixed multitude[et] who were among them craved more desirable foods,[eu] and so the Israelites wept again[ev] and said, “If only we had meat to eat![ew] 5 We remember[ex] the fish we used to eat[ey] freely[ez] in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 6 But now we[fa] are dried up,[fb] and there is nothing at all before us[fc] except this manna!” 7 (Now the manna was like coriander seed, and its color like the color of bdellium. 8 And the people went about and gathered it, and ground it with mills or pounded it in mortars; they baked it in pans and made cakes of it. It tasted like fresh olive oil.[fd] 9 And when the dew came down[fe] on the camp in the night, the manna fell[ff] with it.)

Moses’ Complaint to the Lord

10 [fg] Moses heard the people weeping[fh] throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased.[fi] 11 And Moses said to the Lord, “Why have you afflicted[fj] your servant? Why have I not found favor in your sight, that[fk] you lay the burden of this entire people on me? 12 Did I conceive this entire people?[fl] Did I give birth to[fm] them, that you should say to me, ‘Carry them in your arms, as a foster father[fn] bears a nursing child,’ to the land that you swore to their fathers? 13 From where shall I get[fo] meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’[fp] 14 I am not able to bear this entire people alone,[fq] because it[fr] is too heavy for me! 15 But if you are going to deal[fs] with me like this, then kill me immediately.[ft] If I have found favor in your sight then do not let me see my trouble.”[fu]

The Response of God

16 [fv] The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials[fw] over them, and bring them to the tent of meeting; let them take their position there with you. 17 Then I will come down and speak with you there, and I will take part of the Spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it[fx] all by yourself.

18 “And say to the people, ‘Sanctify yourselves[fy] for tomorrow, and you will eat meat, for you have wept in the hearing[fz] of the Lord, saying, “Who will give us meat to eat,[ga] for life[gb] was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 20 but a whole month,[gc] until it comes out your nostrils and makes you sick,[gd] because you have despised[ge] the Lord who is among you and have wept before him, saying, “Why[gf] did we ever come out of Egypt?”’”

21 Moses said, “The people around me[gg] are 600,000 on foot;[gh] but you say, ‘I will give them meat,[gi] that they may eat[gj] for a whole month.’ 22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 23 And the Lord said to Moses, “Is the Lord’s hand shortened?[gk] Now you will see whether my word to you will come true[gl] or not!”

24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle. 25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses[gm] and put it on the seventy elders. When the Spirit rested on them,[gn] they prophesied,[go] but did not do so again.[gp]

Eldad and Medad

26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the Spirit rested on them. (Now they were among those in the registration,[gq] but had not gone to the tabernacle.) So they prophesied in the camp. 27 And a[gr] young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 28 Joshua son of Nun, the servant[gs] of Moses, one of his choice young men,[gt] said,[gu] “My lord Moses, stop them!”[gv] 29 Moses said to him, “Are you jealous for me?[gw] I wish that[gx] all the Lord’s people were prophets, that the Lord would put his Spirit on them!” 30 Then Moses returned to the camp along with the elders of Israel.

Provision of Quail

31 Now a wind[gy] went out[gz] from the Lord and brought quail[ha] from the sea, and let them fall[hb] near the camp, about a day’s journey on this side, and about a day’s journey on the other side, all around the camp, and about three feet[hc] high on the surface of the ground. 32 And the people stayed up[hd] all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers,[he] and they spread them out[hf] for themselves all around the camp. 33 But while the meat was still between their teeth, before they chewed it,[hg] the anger of the Lord burned against the people, and the Lord struck the people with a very great plague.

34 So the name of that place was called Kibroth Hattaavah,[hh] because there they buried the people that craved different food.[hi] 35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.

Miriam and Aaron Oppose Moses

12 [hj] Then Miriam and Aaron spoke against[hk] Moses because of the Cushite[hl] woman he had married[hm] (for he had married an Ethiopian woman). 2 They[hn] said, “Has the Lord spoken only[ho] through Moses? Has he not also spoken through us?”[hp] And the Lord heard it.[hq]

3 (Now the man Moses was very humble,[hr] more so than any man on the face of the earth.)

The Response of the Lord

4 The Lord spoke immediately to Moses, Aaron, and Miriam: “The three of you come to the tent of meeting.” So the three of them went. 5 And the Lord came down in a pillar of cloud and stood at the entrance of the tent; he then called Aaron and Miriam, and they both came forward.

6 The Lord[hs] said, “Hear now my words: If there is a prophet among you,[ht] I the Lord[hu] will make myself known to him in a vision; I will speak with him in a dream. 7 My servant[hv] Moses is not like this; he is faithful[hw] in all my house. 8 With him I will speak face to face,[hx] openly[hy] and not in riddles, and he will see the form[hz] of the Lord. Why then were you not afraid to speak against my servant Moses?” 9 The anger of the Lord burned against them, and he departed. 10 After the cloud had departed[ia] from above the tent, there was[ib] Miriam, leprous[ic] like snow. Then Aaron turned toward Miriam, and realized[id] that she was leprous.

The Intercession of Moses

11 So Aaron said to Moses, “O my lord,[ie] please do not hold this sin against us, in which we have acted foolishly and have sinned! 12 Do not let her be like a baby born dead, whose flesh is half consumed when it comes out of its[if] mother’s womb!”

13 Then Moses cried to the Lord, “Heal her now, O God.”[ig] 14 The Lord said to Moses, “If her father had only spit[ih] in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in.[ii]

Footnotes

  1. Numbers 8:1 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the ʾohel moʿedh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
  2. Numbers 8:2 tn The verb is עָלָה (ʿalah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.
  3. Numbers 8:2 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).
  4. Numbers 8:4 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.
  5. Numbers 8:4 sn The idea is that it was all hammered from a single plate of gold.
  6. Numbers 8:6 tn The Piel of טָהֵר (taher) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
  7. Numbers 8:7 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
  8. Numbers 8:7 tn The genitive in this expression indicates the purpose of the water—it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering”—חַטָּאת (khattaʾat). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
  9. Numbers 8:7 tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).
  10. Numbers 8:7 tn Heb “flesh.”
  11. Numbers 8:7 tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
  12. Numbers 8:7 tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).
  13. Numbers 8:8 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.
  14. Numbers 8:10 sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord.
  15. Numbers 8:11 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.
  16. Numbers 8:11 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (ʿavad) followed by its cognate accusative.
  17. Numbers 8:12 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.
  18. Numbers 8:12 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
  19. Numbers 8:12 sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
  20. Numbers 8:13 tc The Greek text adds the Lord here: “before the Lord, before Aaron.”
  21. Numbers 8:14 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.
  22. Numbers 8:15 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
  23. Numbers 8:15 tn Heb “to serve.”
  24. Numbers 8:15 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
  25. Numbers 8:15 tc The Greek text adds “before the Lord.”
  26. Numbers 8:16 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
  27. Numbers 8:16 tn Or “as substitutes” for all the firstborn of the Israelites.
  28. Numbers 8:17 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
  29. Numbers 8:19 sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2, 12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.
  30. Numbers 8:21 tn The verb is the Hitpael of חָטָּא (khattaʾ). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.
  31. Numbers 8:24 tn Heb “this which to the Levites.” The meaning is “This is what concerns the Levites,” that is, the following rulings are for them.
  32. Numbers 8:24 tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3, 23, 30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.
  33. Numbers 8:24 tn The infinitive is לִצְבֹא (litsvoʾ), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.
  34. Numbers 8:26 tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
  35. Numbers 8:26 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
  36. Numbers 8:26 tn Heb “you shall do, make.”
  37. Numbers 9:1 sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.
  38. Numbers 9:1 tn The temporal clause is formed with the infinitive construct of יָצָא (yatsaʾ, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
  39. Numbers 9:2 tn The verb is simply “to do; to make” (עָשָׂה [ʿasah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.
  40. Numbers 9:2 sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh)—here in pause and with the article—has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ʿavar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
  41. Numbers 9:2 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
  42. Numbers 9:3 tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).
  43. Numbers 9:3 tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
  44. Numbers 9:3 tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
  45. Numbers 9:4 tn Heb “spoke to.”
  46. Numbers 9:4 tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.
  47. Numbers 9:5 tc The LXX omits this first clause; it also omits “at twilight.”
  48. Numbers 9:6 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
  49. Numbers 9:6 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
  50. Numbers 9:6 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
  51. Numbers 9:6 tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
  52. Numbers 9:7 tn Heb “him”; the referent has been specified in the translation for clarity.
  53. Numbers 9:8 tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.
  54. Numbers 9:8 tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”
  55. Numbers 9:10 tn This sense is conveyed by the repetition of “man”—“if a man, a man becomes unclean.”
  56. Numbers 9:10 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
  57. Numbers 9:11 sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.
  58. Numbers 9:13 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
  59. Numbers 9:13 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
  60. Numbers 9:13 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11, ” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seems to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
  61. Numbers 9:13 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.
  62. Numbers 9:14 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
  63. Numbers 9:14 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
  64. Numbers 9:14 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
  65. Numbers 9:14 tn Or “you must have one statute.”
  66. Numbers 9:14 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
  67. Numbers 9:15 sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.
  68. Numbers 9:15 tn Heb “and/now on the day.”
  69. Numbers 9:15 tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.
  70. Numbers 9:15 sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).
  71. Numbers 9:15 sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.
  72. Numbers 9:15 tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time—something that used to happen, or would happen.
  73. Numbers 9:15 tn Heb “like the appearance of fire.”
  74. Numbers 9:16 tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).
  75. Numbers 9:17 tn The verb in this initial temporal clause is the Niphal infinitive construct.
  76. Numbers 9:17 tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea—“which it settled there” means “where it settled.”
  77. Numbers 9:18 tn Heb “at the mouth of” (so also in vv. 20, 23).
  78. Numbers 9:18 tn Heb “all the days of—that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot—all. The word is then qualified by the genitive of the thing measured—“all of the days”—and this in turn is qualified by a noun clause functioning as a genitive after “days of.”
  79. Numbers 9:19 tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).
  80. Numbers 9:20 tn The sentence uses וְיֵשׁ (veyesh) followed by a noun clause introduced with אֲשֶׁר (ʾasher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”
  81. Numbers 9:20 tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.
  82. Numbers 9:20 tn Heb “mouth of the Lord.”
  83. Numbers 9:21 tn The construction is the same in the preceding verse.
  84. Numbers 9:21 tn “Only” is supplied to reflect the contrast between the two verses.
  85. Numbers 9:21 tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”
  86. Numbers 9:22 tn The MT has אוֹ־יָמִים (ʾo yamim). Most translators use “or a year” to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, “Four Month Season of the Hebrew Bible,” VT 11 (1961): 446-48.
  87. Numbers 9:22 tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (ʾarakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”
  88. Numbers 9:22 tn Heb “and they would not journey”; the clause can be taken adverbially, explaining the preceding verbal clause.
  89. Numbers 9:23 tn Heb “hand.”
  90. Numbers 10:1 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.
  91. Numbers 10:2 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.
  92. Numbers 10:2 tn The imperfect tense is again instruction or legislation.
  93. Numbers 10:2 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.
  94. Numbers 10:2 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.
  95. Numbers 10:3 tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.
  96. Numbers 10:3 tn The verb תָקַע (taqaʿ) means “to strike, drive, blow a trumpet.”
  97. Numbers 10:3 tn Heb “the assembly shall assemble themselves.”
  98. Numbers 10:4 tn Heb “they shall assemble themselves.”
  99. Numbers 10:5 tn The word for an alarm is תְּרוּעָה (teruʿah). 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.
  100. Numbers 10:5 tn Heb “the camps that are camping.”
  101. Numbers 10:5 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.
  102. Numbers 10:6 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.
  103. Numbers 10:6 tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.
  104. Numbers 10:7 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.
  105. Numbers 10:7 tn Heb “blow”; the direct object (“trumpets”) has been supplied in the translation for clarity.
  106. Numbers 10:7 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.
  107. Numbers 10:9 tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”
  108. Numbers 10:9 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.
  109. Numbers 10:10 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.”
  110. Numbers 10:10 tn The vav (ו) is taken here in its alternative use and translated “or.”
  111. Numbers 10:10 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.
  112. Numbers 10:10 tn The verb הָיָה (hayah, “to be”) has the meaning “to become” when followed by the preposition ל (lamed).
  113. Numbers 10:11 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.
  114. Numbers 10:11 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 haʿedut). 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.”
  115. Numbers 10:12 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
  116. Numbers 10:12 tn The Hebrew term מִדְבָּר (midbar) refers to a dry region which may be characterized as receiving less than twelve inches of rain per year. It therefore cannot support trees but may have sparse vegetation if it receives at least six inches of rain. At less than six inches of rain the term “desert” is certainly appropriate, though this would not mean a sandy desert. The Sinai peninsula includes both treeless “wilderness” and “desert.” While there is some dispute about the location of Mt. Sinai, NET has chosen “desert of Sinai” as the designation for the region around Mt. Sinai. The same Hebrew term is used later in the verse in connection with Paran, but rendered as the “wilderness of Paran.”
  117. Numbers 10:13 tn Heb “mouth.”
  118. Numbers 10:13 tn Heb “hand.”
  119. Numbers 10:14 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).
  120. Numbers 10:21 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
  121. Numbers 10:21 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
  122. Numbers 10:21 tn Heb “against their coming.”
  123. Numbers 10:25 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.
  124. Numbers 10:28 tn Or “journeyings of.”
  125. Numbers 10:28 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.
  126. Numbers 10:29 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 ḥtn in the Old Testament,” VT 19 (1969): 93-112.
  127. Numbers 10:29 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.
  128. Numbers 10:29 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.
  129. Numbers 10:29 tn The Hebrew text simply has “has spoken good” for Israel.
  130. Numbers 10:30 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
  131. Numbers 10:31 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
  132. Numbers 10:31 tn The form with אַל־נָא (ʾal naʾ) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.
  133. Numbers 10:31 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.
  134. Numbers 10:32 tn Heb “and it shall be.”
  135. Numbers 10:33 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
  136. Numbers 10:34 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.
  137. Numbers 10:34 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
  138. Numbers 10:36 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.
  139. Numbers 11:1 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.
  140. Numbers 11:1 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (ʾanan). 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.
  141. Numbers 11:1 tn Heb “it was evil in the ears of the Lord.” The word רַע (raʿ) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.
  142. Numbers 11:1 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
  143. Numbers 11:1 tn The common Hebrew expression uses the verb חָרָה (kharah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (ʾappo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative—“his anger raged.”
  144. Numbers 11:1 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.
  145. Numbers 11:1 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).
  146. Numbers 11:2 tn Heb “Moses.”
  147. Numbers 11:2 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).
  148. Numbers 11:3 tn The name תַּבְעֵרָה (tavʿerah) 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.
  149. Numbers 11:4 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.
  150. Numbers 11:4 tn The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הָאסַפְסֻף (haʾsafsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (ʾasaf), 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.”
  151. Numbers 11:4 tn The Hebrew simply uses the cognate accusative, saying “they craved a craving” (הִתְאַוּוּ תַּאֲוָה, hitʾavvu taʾavah), 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).
  152. Numbers 11:4 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.
  153. Numbers 11:4 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.
  154. Numbers 11:5 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.
  155. Numbers 11:5 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
  156. Numbers 11:5 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.
  157. Numbers 11:6 tn Heb “our souls.”
  158. Numbers 11:6 sn The Hebrews were complaining both about the bland taste of the manna and dehydration—they were parched in the wilderness.
  159. Numbers 11:6 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
  160. Numbers 11:8 tn Heb “And its taste was like the taste of fresh olive oil.”
  161. Numbers 11:9 tn The temporal clause is constructed of the infinitive construct from יָרָד (yarad) with a temporal preposition, followed by the subjective genitive.
  162. Numbers 11:9 tn Heb “came down.”
  163. Numbers 11:10 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….”
  164. Numbers 11:10 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.
  165. Numbers 11:10 tn Heb “it was evil in the eyes of Moses.”
  166. Numbers 11:11 tn The verb is the Hiphil of רָעַע (raʿaʿ, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him harm.
  167. Numbers 11:11 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.
  168. Numbers 11:12 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.
  169. Numbers 11:12 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.
  170. Numbers 11:12 tn The word אֹמֵן (ʾomen) 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).
  171. Numbers 11:13 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
  172. Numbers 11:13 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
  173. Numbers 11:14 tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (laseʾt) 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.
  174. Numbers 11:14 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.
  175. Numbers 11:15 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.
  176. Numbers 11:15 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.
  177. Numbers 11:15 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, beraʿati) 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, beraʿatekha), 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.
  178. Numbers 11:16 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.
  179. Numbers 11:16 tn The “officials” (שֹׁטְרִים, shoterim) 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.
  180. Numbers 11:17 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.
  181. Numbers 11:18 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.
  182. Numbers 11:18 tn Heb “in the ears.”
  183. Numbers 11:18 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).
  184. Numbers 11:18 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.”
  185. Numbers 11:20 tn Heb “a month of days.” So also in v. 21.
  186. Numbers 11:20 tn The expression לְזָרָה (lezarah) 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.
  187. Numbers 11:20 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.
  188. Numbers 11:20 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?”
  189. Numbers 11:21 tn Heb “the people who I am in their midst,” i.e., among whom I am.
  190. Numbers 11:21 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
  191. Numbers 11:21 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.
  192. Numbers 11:21 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.
  193. Numbers 11:23 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.
  194. Numbers 11:23 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
  195. Numbers 11:25 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
  196. Numbers 11:25 tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayehi), 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.
  197. Numbers 11:25 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.
  198. Numbers 11:25 tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (veloʾ yasafu). It was a one-time spiritual experience associated with their installation.tc The Targum, Targum Pseudo-Jonathan, and the Vulgate read “they did not cease prophesying,” presumably taking the verb to be יָסֻפוּ (yasufu; from סוּף; suf). This does not represent a change in the consonantal text, only in the vowels, which were not originally written. The Hebrew verb סוּף is rare (occurring) and appears to mean “to come to an end; to perish” (HALOT, 746). This would mean that they did not die from their encounter with the Lord.
  199. Numbers 11:26 tn The form of the word is the passive participle כְּתֻבִים (ketuvim, “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.
  200. Numbers 11:27 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
  201. Numbers 11:28 tn The form is the Piel participle מְשָׁרֵת (mesharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.
  202. Numbers 11:28 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.”
  203. Numbers 11:28 tn Heb “answered and said.”
  204. Numbers 11:28 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 others share the burden of leadership.
  205. Numbers 11:29 tn The Piel participle מְקַנֵּא (meqanneʾ) 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?
  206. Numbers 11:29 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.
  207. Numbers 11:31 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.
  208. Numbers 11:31 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.
  209. Numbers 11:31 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.
  210. Numbers 11:31 tn Or “left them fluttering.”
  211. Numbers 11:31 tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) in length.
  212. Numbers 11:32 tn Heb “rose up, stood up.”
  213. Numbers 11:32 sn This is about two thousand liters.
  214. Numbers 11:32 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.
  215. Numbers 11:33 tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶרֶם (terem) it is treated as a preterite.
  216. Numbers 11:34 sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hattaʾavah) 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.
  217. Numbers 11:34 tn The words “different food” are implied, and are supplied in the translation for clarity.
  218. Numbers 12:1 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.
  219. Numbers 12:1 tn The preposition ב (bet) 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 (vattedabber), 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).
  220. Numbers 12:1 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.
  221. Numbers 12:1 tn Heb “taken.”
  222. Numbers 12:2 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.
  223. Numbers 12:2 tn The use of both רַק and אַךְ (raq and ʾakh) underscore the point that the issue is Moses’ uniqueness.
  224. Numbers 12:2 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.
  225. Numbers 12:2 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.
  226. Numbers 12:3 tc The spelling of the word is a Kethib-Qere reading. The Qere, עָנָיו (ʿanayv), adds a yod compared to the Kethib, with the expected form, עָנָו (ʿanav). The Qere could be viewed as having a suffix, “As for the man Moses, his humility (or affliction) was very great.” tn The word עָנָו (ʿanav) 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. Hebrew has several homonyms of עָנָה (ʿanah) one of which means “humble” and another “afflicted.” 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).
  227. Numbers 12:6 tn Heb “he.”
  228. Numbers 12:6 tn The form of this construction is rare: נְבִיאֲכֶם (neviʾakhem) 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.”
  229. Numbers 12:6 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”).
  230. Numbers 12:7 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.
  231. Numbers 12:7 tn The word “faithful” is נֶאֱמָן (neʾeman), the Niphal participle of the verb אָמַן (ʾaman). 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.”
  232. Numbers 12:8 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.
  233. Numbers 12:8 tn The word מַרְאֶה (marʾeh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
  234. Numbers 12:8 tn The word “form” (תְּמוּנָה, temunah) 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.
  235. Numbers 12:10 tn The syntax, vav (ו) plus noun first, indicates a circumstantial clause. The translation treats the verb as a perfect. The form could also be a participle, “while it was departing.”
  236. Numbers 12:10 tn The particle הִנֵּה (hinneh, “look, behold”) calls for or directs attention. Here it shifts the audience’s focus from the Lord leaving to Miriam’s condition.
  237. Numbers 12:10 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).
  238. Numbers 12:10 tn This second use of הִנֵּה (hinneh, “look, behold”) portrays the perspective of Aaron. The first הִנֵּה directed the audience’s attention to Miriam. Now we watch Aaron come to realize the same thing, leading into his plea in the next verse.
  239. Numbers 12:11 tn The expression בִּי אֲדֹנִי (bi ʾadoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.
  240. Numbers 12:12 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.
  241. Numbers 12:13 tc Some scholars emend אֵל (ʾel, “God”) to עַל (ʿal, “no”). The effect of this change may be seen in the NAB: “Please, not this! Pray, heal her!”
  242. Numbers 12:14 tn The infinitive absolute strengthens the modality of the clause, here emphasizing the alternative condition.
  243. Numbers 12:15 tn The clause has the Niphal infinitive construct after a temporal preposition.
Next
Numbers 7
Numbers 13
Next
Previous Next

Zechariah 2:14-4:7
New English Translation

Vision Four: The Priest

3 Next I saw Joshua the high priest[a] standing before the angel of the Lord, with Satan[b] standing at his right hand to accuse him. 2 The Lord[c] said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3 Now Joshua was dressed in filthy clothes[d] as he stood there before the angel. 4 The angel[e] spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua,[f] “I have freely forgiven your iniquity and will dress you[g] in fine clothing.” 5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 6 Then the angel of the Lord exhorted Joshua solemnly: 7 “The Lord of Heaven’s Armies says, ‘If you follow[h] my ways and keep my requirements, you will be able to preside over my temple[i] and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you[j] are a symbol that I am about to introduce my servant, the Branch.[k] 9 As for the stone[l] I have set before Joshua—on the one stone there are seven eyes.[m] I am about to engrave an inscription on it,’ says the Lord of Heaven’s Armies, ‘to the effect that I will remove the iniquity of this land in a single day.[n] 10 In that day,’ says the Lord of Heaven’s Armies, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’”[o]

Vision Five: The Menorah

4 The angelic messenger[p] who had been speaking with me then returned and woke me, as a person is wakened from sleep. 2 He asked me, “What do you see?” I replied,[q] “I see a menorah of pure gold with a receptacle at the top. There are seven lamps at the top, with seven[r] pipes going to the lamps. 3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.”[s] 4 Then I asked the messenger who spoke with me, “What are these,[t] sir?” 5 He replied, “Don’t you know what these are?” So I responded, “No, sir.” 6 Therefore he told me, “This is the Lord’s message to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’[u] says the Lord of Heaven’s Armies.

Oracle of Response

7 “What are you, you great mountain?[v] Because of Zerubbabel you will become a level plain! And he will bring forth the temple[w] capstone with shoutings of ‘Grace! Grace!’[x] because of this.”

Footnotes

  1. Zechariah 3:1 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).
  2. Zechariah 3:1 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is also described this way in Job 1 and 2 and possibly 1 Chr 21:1.
  3. Zechariah 3:2 sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.
  4. Zechariah 3:3 sn The Hebrew word צוֹאִים (tsoʾim) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
  5. Zechariah 3:4 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
  6. Zechariah 3:4 tn Heb “to him”; the referent (Joshua) has been specified in the translation for clarity.
  7. Zechariah 3:4 tn The occurrence of the infinitive absolute here for an expected imperfect first person common singular (or even imperative second person masculine plural or preterite third person masculine plural) is well-attested elsewhere. Most English translations render this as first person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
  8. Zechariah 3:7 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).
  9. Zechariah 3:7 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
  10. Zechariah 3:8 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
  11. Zechariah 3:8 sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
  12. Zechariah 3:9 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
  13. Zechariah 3:9 tn Some understand the Hebrew term עַיִן (ʿayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
  14. Zechariah 3:9 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the Lord bring salvation to all Israel (cf. Isa 66:7-9).
  15. Zechariah 3:10 tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. 1 Kgs 4:25).
  16. Zechariah 4:1 tn See the note on the expression “angelic messenger” in 1:9.
  17. Zechariah 4:2 tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”
  18. Zechariah 4:2 tc The MT, supported by a Qumran manuscript, reads “seven and seven,” which would be fourteen. But Hebrew normally says “four and ten.” The LXX simply reads “seven,” suggesting the MT has a case of dittography.
  19. Zechariah 4:3 sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.
  20. Zechariah 4:4 sn Here these must refer to the lamps, since the identification of the olive trees is left to vv. 11-14.
  21. Zechariah 4:6 sn It is premature to understand the Spirit here as the Holy Spirit (the third Person of the Trinity), though the OT prepares the way for that NT revelation (cf. Gen 1:2; Exod 23:3; 31:3; Num 11:17-29; Judg 3:10; 6:34; 2 Kgs 2:9, 15, 16; Ezek 2:2; 3:12; 11:1, 5).
  22. Zechariah 4:7 sn In context, the great mountain here must be viewed as a metaphor for the enormous task of rebuilding the temple and establishing the messianic kingdom (cf. TEV “Obstacles as great as mountains”).
  23. Zechariah 4:7 tn The word “temple” has been supplied in the translation to clarify the referent (cf. NLT “final stone of the Temple”).
  24. Zechariah 4:7 sn Grace is a fitting response to the idea that it was “not by strength and not by power” but by God’s gracious Spirit that the work could be done (cf. v. 6).
Next
Zechariah 1
Zechariah 5
Next
Previous Next

Matthew 14:14-21
New English Translation

14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 15 When evening arrived, his disciples came to him saying, “This is an isolated place[a] and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 16 But he[b] replied, “They don’t need to go. You[c] give them something to eat.” 17 They[d] said to him, “We have here only five loaves and two fish.” 18 “Bring them here to me,” he replied. 19 Then[e] he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples,[f] who in turn gave them to the crowds.[g] 20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 21 Not counting women and children, there were about 5,000 men who ate.

Read full chapter

Footnotes

  1. Matthew 14:15 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
  2. Matthew 14:16 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Iēsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Zvid 579 1424 e k sys,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA28 has the word in brackets, indicating doubts as to its authenticity.
  3. Matthew 14:16 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
  4. Matthew 14:17 tn Here δέ (de) has not been translated.
  5. Matthew 14:19 tn Here καί (kai) has been translated as “Then.”
  6. Matthew 14:19 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs—“he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
  7. Matthew 14:19 tn Grk “to the disciples, and the disciples to the crowds.”
Next
Matthew 13
Matthew 15
Next
Previous Next

1 Corinthians 10:6-13
New English Translation

6 These things happened as examples for us, so that we will not crave evil things as they did. 7 So do not be idolaters, as some of them were. As it is written, “The people sat down to eat and drink and rose up to play.”[a] 8 And let us not be immoral, as some of them were, and 23,000 died in a single day.[b] 9 And let us not put Christ[c] to the test, as some of them did, and were destroyed by snakes.[d] 10 And do not complain, as some of them did, and were killed by the destroying angel.[e] 11 These things happened to them as examples and were written for our instruction, on whom the ends of the ages have come. 12 So let the one who thinks he is standing be careful that he does not fall. 13 No trial has overtaken you that is not faced by others.[f] And God is faithful: He[g] will not let you be tried beyond what you are able to bear,[h] but with the trial will also provide a way out so that you may be able to endure it.

Read full chapter

Footnotes

  1. 1 Corinthians 10:7 tn The term “play” may refer to idolatrous, sexual play here, although that is determined by the context rather than the meaning of the word itself (cf. BDAG 750 s.v. παίζω).sn A quotation from Exod 32:6.
  2. 1 Corinthians 10:8 sn This incident is recorded in Num 25:1-9.
  3. 1 Corinthians 10:9 tc Χριστόν (Christon, “Christ”) is attested in the majority of mss, including many significant witnesses of the Alexandrian (P46 1739 1881) and Western (D F G) text-forms, and other mss and versions (Ψ latt sy co). On the other hand, some of the significant Alexandrian witnesses have κύριον (kurion, “Lord”; א B C P 33 104 1175 al). A few mss (A 81) have θεόν (theon, “God”). The nomina sacra for these readings are quite similar (cMn, kMn, and qMn respectively), so one might be able to account for the different readings by way of confusion. On closer examination, the variants appear to be intentional changes. Alexandrian scribes replaced the highly specific term “Christ” with the less specific terms “Lord” and “God” because in the context it seems to be anachronistic to speak of the exodus generation putting Christ to the test. If the original had been “Lord,” it seems unlikely that a scribe would have willingly created a difficulty by substituting the more specific “Christ.” Moreover, even if not motivated by a tendency to overcorrect, a scribe might be likely to assimilate the word “Christ” to “Lord” in conformity with Deut 6:16 or other passages. The evidence from the early church regarding the reading of this verse is rather compelling in favor of “Christ.” Marcion, a second-century, anti-Jewish heretic, would naturally have opposed any reference to Christ in historical involvement with Israel, because he thought of the Creator God of the OT as inherently evil. In spite of this strong prejudice, though, Marcion read a text with “Christ.” Other early church writers attest to the presence of the word “Christ,” including Clement of Alexandria and Origen. What is more, the synod of Antioch in a.d. 268 used the reading “Christ” as evidence of the preexistence of Christ when it condemned Paul of Samosata. (See G. Zuntz, The Text of the Epistles, 126-27; TCGNT 494; C. D. Osburn, “The Text of 1 Corinthians 10:9, ” New Testament Textual Criticism: Its Significance for Exegesis, 201-11; contra A. Robertson and A. Plummer, First Corinthians [ICC], 205-6.) Since “Christ” is the more difficult reading on all accounts, it is almost certainly the reading that gave rise to the others. In addition, “Christ” is consistent with Paul’s style in this passage (cf. 10:4, a text in which Marcion also reads “Christ”). This text is also christologically significant, since the reading “Christ” makes an explicit claim to the preexistence of Christ. (The textual critic faces a similar dilemma in Jude 5. In a similar exodus context, some of the more significant Alexandrian mss [A B 33 81] and the Vulgate read “Jesus” in place of “Lord.” Two of those mss [A 81] are the same mss that have “God” instead of “Christ” in 1 Cor 10:9. See the tc notes on Jude 5 for more information.) In sum, “Christ” has all the earmarks of authenticity here and should be considered the autographic reading.
  4. 1 Corinthians 10:9 sn This incident is recorded in Num 21:5-9.
  5. 1 Corinthians 10:10 tn Grk “by the destroyer.” BDAG 703 s.v. ὀλοθρευτῆς mentions the corresponding OT references and notes, “the one meant is the destroying angel as the one who carries out the divine sentence of punishment, or perh. Satan.”sn This incident is recorded in Num 16:41-50.
  6. 1 Corinthians 10:13 tn Grk “except a human one” or “except one common to humanity.”
  7. 1 Corinthians 10:13 tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.
  8. 1 Corinthians 10:13 tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.
Next
1 Corinthians 9
1 Corinthians 11
Next
Previous Next

Revelation 11
New English Translation

The Fate of the Two Witnesses

11 Then[a] a measuring rod[b] like a staff was given to me, and I was told,[c] “Get up and measure the temple of God, and the altar, and the ones who worship there. 2 But[d] do not measure the outer courtyard[e] of the temple; leave it out,[f] because it has been given to the Gentiles,[g] and they will trample on the holy city[h] for forty-two months. 3 And I will grant my two witnesses authority[i] to prophesy for 1,260 days, dressed in sackcloth.” 4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)[j] 5 If[k] anyone wants to harm them, fire comes out of their mouths[l] and completely consumes[m] their enemies. If[n] anyone wants to harm them, they must be killed this way. 6 These two have the power[o] to close up the sky so that it does not rain during the time[p] they are prophesying. They[q] have power[r] to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 7 When[s] they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer[t] them and kill them. 8 Their[u] corpses will lie in the street[v] of the great city that is symbolically[w] called Sodom and Egypt, where their Lord was also crucified. 9 For three and a half days those from every[x] people, tribe,[y] nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.[z] 10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11 But[aa] after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized[ab] those who were watching them. 12 Then[ac] they[ad] heard a loud voice from heaven saying to them: “Come up here!” So the two prophets[ae] went up to heaven in a cloud while[af] their enemies stared at them. 13 Just then[ag] a major earthquake took place and a tenth of the city collapsed; seven thousand people[ah] were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

14 The second woe has come and gone;[ai] the third is coming quickly.

The Seventh Trumpet

15 Then[aj] the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world
has become the kingdom of our Lord
and of his Christ,[ak]
and he will reign for ever and ever.”

16 Then[al] the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground[am] and worshiped God 17 with these words:[an]

“We give you thanks, Lord God, the All-Powerful,[ao]
the one who is and who was,
because you have taken your great power
and begun to reign.[ap]
18 The[aq] nations[ar] were enraged,
but[as] your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants,[at]
the prophets, their reward,
as well as to the saints
and to those who revere[au] your name, both small and great,
and the time has come[av] to destroy those who destroy[aw] the earth.”

19 Then[ax] the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring,[ay] crashes of thunder, an earthquake, and a great hailstorm.[az]

Read full chapter

Footnotes

  1. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
  3. Revelation 11:1 tn Grk “saying.”
  4. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  5. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
  6. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
  7. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
  8. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
  9. Revelation 11:3 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
  10. Revelation 11:4 sn This description is parenthetical in nature.
  11. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Revelation 11:5 tn This is a collective singular in Greek.
  13. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
  14. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  15. Revelation 11:6 tn Or “authority.”
  16. Revelation 11:6 tn Grk “the days.”
  17. Revelation 11:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 11:6 tn Or “authority.”
  19. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
  21. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  22. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
  23. Revelation 11:8 tn Grk “spiritually.”
  24. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
  25. Revelation 11:9 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  26. Revelation 11:9 tn Or “to be buried.”
  27. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  28. Revelation 11:11 tn Grk “fell upon.”
  29. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  30. Revelation 11:12 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
  31. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
  32. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
  33. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  34. Revelation 11:13 tn Grk “seven thousand names of men.”
  35. Revelation 11:14 tn Grk “has passed.”
  36. Revelation 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  37. Revelation 11:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  38. Revelation 11:16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  39. Revelation 11:16 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
  40. Revelation 11:17 tn Grk “saying.”
  41. Revelation 11:17 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  42. Revelation 11:17 tn The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
  43. Revelation 11:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  44. Revelation 11:18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  45. Revelation 11:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Revelation 11:18 tn See the note on the word “servants” in 1:1.
  47. Revelation 11:18 tn Grk “who fear.”
  48. Revelation 11:18 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
  49. Revelation 11:18 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diaphtheirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
  50. Revelation 11:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  51. Revelation 11:19 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
  52. Revelation 11:19 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.
Next
Revelation 10
Revelation 12
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.