Chronological
The Israelites Respond in Unbelief
14 [a] Then all the community raised a loud cry,[b] and the people wept[c] that night. 2 And all the Israelites murmured[d] against Moses and Aaron, and the whole congregation said to them, “If only we had died[e] in the land of Egypt, or if only we had perished[f] in this wilderness! 3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” 4 So they said to one another,[g] “Let’s appoint[h] a leader[i] and return[j] to Egypt.”
5 Then Moses and Aaron fell down with their faces to the ground[k] before the whole assembled community[l] of the Israelites. 6 And Joshua son of Nun and Caleb son of Jephunneh, two of those who had investigated the land, tore their garments. 7 They said to the whole community of the Israelites, “The land we passed through to investigate is an exceedingly[m] good land. 8 If the Lord delights in us, then he will bring us into this land and give it to us—a land that is flowing with milk and honey.[n] 9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us.[o] Their protection[p] has turned aside from them, but the Lord is with us. Do not fear them!”
10 However, the whole community threatened to stone them.[q] But[r] the glory[s] of the Lord appeared to all the Israelites at the tent[t] of meeting.
The Punishment from God
11 The Lord said to Moses, “How long will this people despise[u] me, and how long will they not believe[v] in me, in spite of the signs that I have done among them? 12 I will strike them with the pestilence,[w] and I will disinherit them—I will make you into a nation that is greater and mightier than they!”
13 Moses said to the Lord, “When the Egyptians hear[x] it—for you brought up this people by your power from among them— 14 then they will tell it to the inhabitants[y] of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face,[z] that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night. 15 If you kill[aa] this entire people at once,[ab] then the nations that have heard of your fame will say, 16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’ 17 So now, let the power of my Lord[ac] be great, just as you have said, 18 ‘The Lord is slow to anger and abounding in loyal love,[ad] forgiving iniquity and transgression,[ae] but by no means clearing the guilty,[af] visiting the iniquity of the fathers on the children until the third and fourth generations.’[ag] 19 Please forgive[ah] the iniquity of this people according to your great loyal love,[ai] just as you have forgiven this people from Egypt even until now.”
20 Then the Lord said, “I have forgiven them as you asked.[aj] 21 But truly, as I live,[ak] all the earth will be filled with the glory of the Lord. 22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted[al] me now these ten times,[am] and have not obeyed me[an]— 23 they will by no means[ao] see the land that I promised on oath to their fathers, nor will any of them who despised me see it— 24 Only my servant Caleb, because he had a different spirit and has followed me fully—I will bring him into the land where he had gone, and his descendants[ap] will possess it. 25 (Now the Amalekites and the Canaanites were living in the valleys.)[aq] Tomorrow, turn and journey into the wilderness by the way of the Red Sea.”
26 The Lord spoke to Moses and Aaron: 27 “How long must I bear[ar] with this evil congregation[as] that murmurs against me? I have heard the complaints of the Israelites that they murmured against me. 28 Say to them, ‘As I live,[at] says[au] the Lord, I will surely do to you just what you have spoken in my hearing.[av] 29 Your dead bodies[aw] will fall in this wilderness—all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 30 You will by no means enter into the land where[ax] I swore[ay] to settle[az] you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun. 31 But I will bring in your little ones, whom you said would become victims of war,[ba] and they will enjoy[bb] the land that you have despised. 32 But as for you, your dead bodies will fall in this wilderness, 33 and your children will wander[bc] in the wilderness forty years and suffer for your unfaithfulness,[bd] until your dead bodies lie finished[be] in the wilderness. 34 According to the number of the days you have investigated this land, forty days—one day for a year—you will suffer for[bf] your iniquities, forty years, and you will know what it means to thwart me.[bg] 35 I, the Lord, have said, “I will surely do so to all this evil congregation that has gathered together against me. In this wilderness they will be finished, and there they will die!”’”
36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing[bh] an evil report about the land, 37 those men who produced the evil report about the land, died by the plague before the Lord. 38 But Joshua son of Nun and Caleb son of Jephunneh, who were among[bi] the men who went to investigate the land, lived. 39 When Moses told[bj] these things to all the Israelites, the people mourned[bk] greatly.
40 And early[bl] in the morning they went up to the crest of the hill country,[bm] saying, “Here we are, and we will go up to the place that the Lord commanded,[bn] for we have sinned.”[bo] 41 But Moses said, “Why[bp] are you now transgressing the commandment[bq] of the Lord? It will not succeed! 42 Do not go up, for the Lord is not among you, and you will be[br] defeated before your enemies. 43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.”
44 But they dared[bs] to go up to the crest of the hill, although[bt] neither the ark of the covenant of the Lord nor Moses departed from the camp. 45 So the Amalekites and the Canaanites who lived in that hill country swooped down[bu] and attacked them[bv] as far as Hormah.[bw]
Sacrificial Rulings
15 [bx] The Lord spoke to Moses: 2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live,[by] which I am giving you,[bz] 3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord, 4 then the one who presents his offering to the Lord must bring[ca] a grain offering of one-tenth of an ephah of finely ground flour mixed with one-fourth of a hin of olive oil.[cb] 5 You must also prepare one-fourth of a hin of wine for a drink offering[cc] with the burnt offering or the sacrifice for each lamb.[cd] 6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil, 7 and for a drink offering you must offer one-third of a hin of wine as a pleasing aroma to the Lord. 8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord, 9 then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented[ce] with the young bull, 10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord. 11 This is what is to be done[cf] for each ox, or each ram, or each of the male lambs or the goats. 12 You must do so for each one according to the number that you prepare.
13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord. 14 If a resident foreigner is living[cg] with you—or whoever is among you[ch] in future generations[ci]—and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it.[cj] 15 One statute must apply[ck] to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent[cl] statute for your future generations. You and the resident foreigner will be alike[cm] before the Lord. 16 One law and one custom must apply to you and to the resident foreigner who lives alongside you.’”
Rules for Firstfruits
17 The Lord spoke to Moses: 18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you[cn] 19 and you eat[co] some of the food of the land, you must offer up a raised offering[cp] to the Lord. 20 You must offer up a cake of the first of your finely ground flour[cq] as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up. 21 You must give to the Lord some of the first of your finely ground flour as a raised offering in your future generations.
Rules for Unintentional Offenses
22 [cr] “‘If you[cs] sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses— 23 all that the Lord has commanded you by the authority[ct] of Moses, from the day that the Lord commanded Moses and continuing through your future generations— 24 then if anything is done unintentionally[cu] without the knowledge of[cv] the community, the whole community must prepare one young bull for a burnt offering—for a pleasing aroma to the Lord—along with its grain offering and its customary drink offering, and one male goat for a purification offering. 25 And the priest is to make atonement[cw] for the whole community of the Israelites, and they will be forgiven, because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense. 26 And the whole community[cx] of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.
27 “‘If any person[cy] sins unintentionally, then he must bring a yearling female goat for a purification offering. 28 And the priest must make atonement for the person who sins unintentionally—when he sins unintentionally before the Lord—to make atonement for him, and he will be forgiven. 29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
Deliberate Sin
30 “‘But the person[cz] who acts defiantly,[da] whether native-born or a resident foreigner, insults[db] the Lord.[dc] That person[dd] must be cut off[de] from among his people. 31 Because he has despised[df] the Lord’s message and has broken[dg] his commandment, that person[dh] must be completely cut off.[di] His iniquity will be on him.’”[dj]
32 When the Israelites were[dk] in the wilderness they found a man gathering wood on the Sabbath day.[dl] 33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 34 They put him in custody, because there was no clear instruction about what should be done to him. 35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone[dm] him with stones outside the camp.” 36 So the whole community took him outside the camp and stoned him to death,[dn] just as the Lord commanded Moses.
Rules for Tassels
37 The Lord spoke to Moses: 38 “Speak to the Israelites and tell them to make[do] tassels[dp] for themselves on the corners of their garments throughout their generations, and put a blue thread[dq] on the tassel of the corners. 39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow[dr] after your own heart and your own eyes that lead you to unfaithfulness.[ds] 40 Thus[dt] you will remember and obey all my commandments and be holy to your God. 41 I am the Lord your God, who brought you out of the land of Egypt to be your God. I am the Lord your God.”
Footnotes
- Numbers 14:1 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14, ” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
- Numbers 14:1 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
- Numbers 14:1 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
- Numbers 14:2 tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.
- Numbers 14:2 tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu)—“O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.
- Numbers 14:2 tn Heb “died.”
- Numbers 14:4 tn Heb “a man to his brother.”
- Numbers 14:4 tn The verb is נָתַן (natan, “to give”), but this verb has quite a wide range of meanings in the Bible. Here it must mean “to make,” “to choose,” “to designate” or the like.
- Numbers 14:4 tn The word “head” (רֹאשׁ, roʾsh) probably refers to a tribal chief who was capable to judge and to lead to war (see J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 [1969]: 1-10).
- Numbers 14:4 tn The form is a cohortative with a vav (ו) prefixed. After the preceding cohortative this could also be interpreted as a purpose or result clause—in order that we may return.
- Numbers 14:5 sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 16:41-50 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.
- Numbers 14:5 tn Heb “before all the assembly of the congregation.”
- Numbers 14:7 tn The repetition of the adverb מְאֹד (meʾod) is used to express this: “very, very [good].”
- Numbers 14:8 tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21, 22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).
- Numbers 14:9 sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.
- Numbers 14:9 tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.
- Numbers 14:10 tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.
- Numbers 14:10 tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.
- Numbers 14:10 sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.
- Numbers 14:10 tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”
- Numbers 14:11 tn The verb נָאַץ (naʾats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.
- Numbers 14:11 tn The verb “to believe” (root אָמַן, ʾaman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.
- Numbers 14:12 tc The Greek version has “death.”
- Numbers 14:13 tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”
- Numbers 14:14 tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.
- Numbers 14:14 tn “Face-to-face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.
- Numbers 14:15 tn The verb is the Hiphil perfect of מוּת (mut), וְהֵמַתָּה (vehemattah). The vav (ו) consecutive makes this also a future time sequence verb, but again in a conditional clause.
- Numbers 14:15 tn Heb “as one man.”
- Numbers 14:17 tc The form in the text is אֲדֹנָי (ʾadonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.
- Numbers 14:18 tn The expression רַב־חֶסֶד (rav khesed) means “much of loyal love” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.
- Numbers 14:18 tn Or “rebellion.”
- Numbers 14:18 tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.
- Numbers 14:18 sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.
- Numbers 14:19 tn The verb סְלַח־נָא (selakh naʾ), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.
- Numbers 14:19 tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.
- Numbers 14:20 tn Heb “forgiven according to your word.” The direct object, “them,” is implied.
- Numbers 14:21 sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.
- Numbers 14:22 tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.
- Numbers 14:22 tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.
- Numbers 14:22 tn Heb “listened to my voice.”
- Numbers 14:23 tn The word אִם (ʾim) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.
- Numbers 14:24 tn Heb “seed.”
- Numbers 14:25 sn The judgment on Israel is that they turn back to the desert and not attack the tribes in the land. So a parenthetical clause is inserted to state who was living there. They would surely block the entrance to the land from the south—unless God removed them. And he is not going to do that for Israel.
- Numbers 14:27 tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.
- Numbers 14:27 sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.
- Numbers 14:28 sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.
- Numbers 14:28 tn The word נְאֻם (neʾum) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”
- Numbers 14:28 tn Heb “in my ears.”sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).
- Numbers 14:29 tn Or “your corpses” (also in vv. 32, 33).
- Numbers 14:30 tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”
- Numbers 14:30 tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.
- Numbers 14:30 tn Heb “to cause you to dwell; to cause you to settle.”
- Numbers 14:31 tn Or “plunder.”
- Numbers 14:31 tn Heb “know.”
- Numbers 14:33 tn The word is “shepherds.” It means that the people would be wilderness nomads, grazing their flock on available land.
- Numbers 14:33 tn Heb “you shall bear your whoredoms.” The imagery of prostitution is used throughout the Bible to reflect spiritual unfaithfulness, leaving the covenant relationship and following after false gods. Here it is used generally for their rebellion in the wilderness, but not for following other gods.
- Numbers 14:33 tn The infinitive is from תָּמַם (tamam), which means “to be complete.” The word is often used to express completeness in a good sense—whole, blameless, or the like. Here and in v. 35 it seems to mean “until your deaths have been completed.” See also Gen 47:15; Deut 2:15.
- Numbers 14:34 tn Heb “you shall bear.”
- Numbers 14:34 tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tenuʾah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.
- Numbers 14:36 tn The verb is the Hiphil infinitive construct with a ל (lamed) preposition from the root יָצָא (yatsaʾ, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.
- Numbers 14:38 tn The Hebrew text uses the preposition “from,” “some of”—“from those men.” The relative pronoun is added to make a smoother reading.
- Numbers 14:39 tn The preterite here is subordinated to the next preterite to form a temporal clause.
- Numbers 14:39 tn The word אָבַל (ʾaval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.).
- Numbers 14:40 tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”
- Numbers 14:40 tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.
- Numbers 14:40 tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.
- Numbers 14:40 sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.
- Numbers 14:41 tn The line literally has, “Why is this [that] you are transgressing….” The demonstrative pronoun is enclitic; it brings the force of “why in the world are you doing this now?”
- Numbers 14:41 tn Heb “mouth.”
- Numbers 14:42 tn This verb could also be subordinated to the preceding: “that you be not smitten.”
- Numbers 14:44 tn N. H. Snaith compares Arabic ʿafala (“to swell”) and gafala (“reckless, headstrong”; Leviticus and Numbers [NCB], 248). The word עֹפֶל (ʿofel) means a “rounded hill” or a “tumor.” The idea behind the verb may be that of “swelling,” and so “act presumptuously.”
- Numbers 14:44 tn The disjunctive vav (ו) here introduces a circumstantial clause; the most appropriate one here would be the concessive “although.”
- Numbers 14:45 tn Heb “came down.”
- Numbers 14:45 tn The verb used here means “crush by beating,” or “pounded” them. The Greek text used “cut them in pieces.”
- Numbers 14:45 tn The name “Hormah” means “destruction”; it is from the word that means “ban, devote” for either destruction or temple use.
- Numbers 15:1 sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.
- Numbers 15:2 tn Heb “the land of your habitations.”
- Numbers 15:2 tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.
- Numbers 15:4 tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”
- Numbers 15:4 sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.
- Numbers 15:5 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century b.c.). The drink offering was poured out at the base of the altar (see Sir 50:15 and Josephus, Ant. 3.9.4 [3.234]).
- Numbers 15:5 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
- Numbers 15:9 tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).
- Numbers 15:11 tn Heb “according to thus shall it be done.”
- Numbers 15:14 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”
- Numbers 15:14 tn Heb “in your midst.”
- Numbers 15:14 tn The Hebrew text just has “to your generations,” but it means in the future.
- Numbers 15:14 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
- Numbers 15:15 tn The word “apply” is supplied in the translation.
- Numbers 15:15 tn Or “a statute forever.”
- Numbers 15:15 tn Heb “as you, as [so] the alien.”
- Numbers 15:18 tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.
- Numbers 15:19 tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.
- Numbers 15:19 tn This is the תְּרוּמָה (terumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.
- Numbers 15:20 tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough—the first batch of the baking (Leviticus and Numbers [NCB], 251).
- Numbers 15:22 sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.
- Numbers 15:22 tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.
- Numbers 15:23 tn Heb “hand.”
- Numbers 15:24 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
- Numbers 15:24 tn Heb “[away] from the eyes of the community.”
- Numbers 15:25 tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vekhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 16:41-50.
- Numbers 15:26 tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.
- Numbers 15:27 tn The Hebrew text has וְאִם־נֶפֶשׁ אַחַת (veʾim nefesh ʾakhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.
- Numbers 15:30 tn Heb “soul.”
- Numbers 15:30 tn The sin is described literally as acting “with a high hand”—בְּיָד רָמָה (beyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.
- Numbers 15:30 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
- Numbers 15:30 tn The word order in the Hebrew text places “Yahweh” first for emphasis—it is the Lord such a person insults.
- Numbers 15:30 tn Heb “soul.”
- Numbers 15:30 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
- Numbers 15:31 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
- Numbers 15:31 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
- Numbers 15:31 tn Heb “soul.”
- Numbers 15:31 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
- Numbers 15:31 sn The point is that the person’s iniquity remains with him—he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.
- Numbers 15:32 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
- Numbers 15:32 sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.
- Numbers 15:35 tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity—all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14, 15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.
- Numbers 15:36 tn Heb “stoned him with stones, and he died.”
- Numbers 15:38 tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”
- Numbers 15:38 sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.
- Numbers 15:38 sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.
- Numbers 15:39 tn Heb “seek out, look into.”
- Numbers 15:39 tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”
- Numbers 15:40 tn This clause also serves as a purpose/result clause of the preceding—“in order that you may remember….” But because the line is so long, it is simpler to make this a separate sentence in the translation.
Book 4 (Psalms 90-106)
Psalm 90[a]
A prayer of Moses, the man of God.
90 O Lord, you have been our protector[b] through all generations.
2 Even before the mountains came into existence,[c]
or you brought the world into being,[d]
you were the eternal God.[e]
3 You make mankind return[f] to the dust,[g]
and say, “Return, O people.”
4 Yes,[h] in your eyes a thousand years
are like yesterday that quickly passes,
or like one of the divisions of the nighttime.[i]
5 You bring their lives to an end and they “fall asleep.”[j]
In the morning they are like the grass that sprouts up:
6 In the morning it glistens[k] and sprouts up;
at evening time it withers[l] and dries up.
7 Yes,[m] we are consumed by your anger;
we are terrified by your wrath.
8 You are aware of our sins;[n]
you even know about our hidden sins.[o]
9 Yes,[p] throughout all our days we experience your raging fury;[q]
the years of our lives pass quickly, like a sigh.[r]
10 The days of our lives add up to seventy years,[s]
or eighty, if one is especially strong.[t]
But even one’s best years are marred by trouble and oppression.[u]
Yes,[v] they pass quickly[w] and we fly away.[x]
11 Who can really fathom the intensity of your anger?[y]
Your raging fury causes people to fear you.[z]
12 So teach us to consider our mortality,[aa]
so that we might live wisely.[ab]
13 Turn back toward us, O Lord.
How long must this suffering last?[ac]
Have pity on your servants.[ad]
14 Satisfy us in the morning[ae] with your loyal love.
Then we will shout for joy and be happy[af] all our days.
15 Make us happy in proportion to the days you have afflicted us,
in proportion to the years we have experienced[ag] trouble.
16 May your servants see your work.[ah]
May their sons see your majesty.[ai]
17 May our Sovereign God extend his favor to us.[aj]
Make our endeavors successful.
Yes, make them successful.[ak]
Footnotes
- Psalm 90:1 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.
- Psalm 90:1 tn Or “place of safety.” See Ps 71:3.
- Psalm 90:2 tn Heb “were born.”
- Psalm 90:2 tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a Polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.
- Psalm 90:2 tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (ʾel, “God”) the LXX reads אַל (ʾal, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following wayyiqtol form וַתֹּאמֶר (vatoʾmer, “and you said/say”), unless one reads the form as a simple vav plus imperfect as indicated by Aquila and Jerome.
- Psalm 90:3 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world.
- Psalm 90:3 tn The Hebrew term דַּכָּא (dakaʾ) carries the basic sense of “crushed.” Elsewhere it refers to those who are “crushed” in spirit or contrite of heart (see Ps 34:18; Isa 57:15). If one understands this nuance here, then v. 3 is observing that God leads mankind to repentance (the term שׁוּב, shuv, “return,” which appears twice in this verse, is sometimes used of repentance.) However, the following context laments mankind’s mortality and the brevity of life, so it is doubtful if v. 3 should be understood so positively. It is more likely that דַּכָּא here refers to “crushed matter,” that is, the dust that fills the grave (see HALOT 221 s.v. s.v. I דַּכָּא; BDB 194 s.v. דַּכָּא). In this case one may hear an echo of Gen 3:19.
- Psalm 90:4 tn Or “for.”
- Psalm 90:4 sn The divisions of the nighttime. The ancient Israelites divided the night into distinct periods, or “watches.”
- Psalm 90:5 tn Heb “you bring them to an end [with] sleep.” The Hebrew verb זָרַם (zaram) has traditionally been taken to mean “flood” or “overwhelm” (note the Polel form of a root זרם in Ps 77:17, where the verb is used of the clouds pouring down rain). However, the verb form here is Qal, not Polel, and is better understood as a homonym meaning “to make an end [of life].” The term שֵׁנָה (shenah, “sleep”) can be taken as an adverbial accusative; it is a euphemism here for death (see Ps 76:5-6).
- Psalm 90:6 tn Or “flourishes.” The verb is used of a crown shining in Ps 132:18. Perhaps here in Ps 90:6 it refers to the glistening of the grass in the morning dew.
- Psalm 90:6 tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final ל [lamed] as dittographic). See Ps 37:2.
- Psalm 90:7 tn Or “for.”
- Psalm 90:8 tn Heb “you set our sins in front of you.”
- Psalm 90:8 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.
- Psalm 90:9 tn Or “for.”
- Psalm 90:9 tn Heb “all our days pass by in your anger.”
- Psalm 90:9 tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”
- Psalm 90:10 tn Heb “the days of our years, in them [are] seventy years.”
- Psalm 90:10 tn Heb “or if [there is] strength, eighty years.”
- Psalm 90:10 tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רָהַב (rahav, “to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).
- Psalm 90:10 tn or “for.”
- Psalm 90:10 tn Heb “it passes quickly.” The subject of the verb is probably “their pride” (see the preceding line). The verb גּוּז (guz) means “to pass” here; it occurs only here and in Num 11:31.
- Psalm 90:10 sn We fly away. The psalmist compares life to a bird that quickly flies off (see Job 20:8).
- Psalm 90:11 tn Heb “Who knows the strength of your anger?”
- Psalm 90:11 tc Heb “and like your fear [is] your raging fury.” Perhaps one should emend וּכְיִרְאָתְךָ (ukheyirʾatekha, “and like your fear”) to יִרְאָתְךְ (yirʾatekha, “your fear”), removing the כ (kaf) as dittography of the kaf ending the previous word. In this case the psalmist asserts “your fear [is] your raging fury,” that is, your raging fury is what causes others to fear you. The suffix on “fear” is understood as objective.
- Psalm 90:12 tn Heb “to number our days,” that is, to be aware of how few they really are.
- Psalm 90:12 tn Heb “and we will bring a heart of wisdom.” After the imperative of the preceding line, the prefixed verbal form with the conjunction indicates purpose/result. The Hebrew term “heart” here refers to the center of one’s thoughts, volition, and moral character.
- Psalm 90:13 tn Heb “Return, O Lord. How long?”
- Psalm 90:13 tn Elsewhere the Niphal of נָחַם (nakham) + the preposition עַל (ʿal) + a personal object has the nuance “be comforted concerning [the personal object’s death]” (see 2 Sam 13:39; Jer 31:15). However, here the context seems to demand “feel sorrow for,” “have pity on.” In Deut 32:36 and Ps 135:14, where “servants” is also the object of the preposition, this idea is expressed with the Hitpael form of the verb.
- Psalm 90:14 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8).
- Psalm 90:14 tn After the imperative (see the preceding line) the cohortatives with the prefixed conjunction indicate purpose/result.
- Psalm 90:15 tn Heb “have seen.”
- Psalm 90:16 tn Heb “may your work be revealed to your servants.” In this context (note v. 17) the verb form יֵרָאֶה (yeraʾeh) is best understood as an unshortened jussive (see Gen 1:9; Isa 47:3).
- Psalm 90:16 tn Heb “and your majesty to their sons.” The verb “be revealed” is understood by ellipsis in the second line.
- Psalm 90:17 tn Heb “and may the delight of the Master, our God, be on us.” The Hebrew term נֹעַם (noʿam, “delight”) is used in Ps 27:4 of the Lord’s “beauty,” but here it seems to refer to his favor (see BDB 653 s.v.) or kindness (HALOT 706 s.v.).
- Psalm 90:17 tn Heb “and the work of our hands establish over us, and the work of our hands, establish it.”
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