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Numbers 11-13
New English Translation

The Israelites Complain

11 [a] When the people complained,[b] it displeased[c] the Lord. When the Lord heard[d] it, his anger burned,[e] and so[f] the fire of the Lord[g] burned among them and consumed some of the outer parts of the camp. 2 When the people cried to Moses, he[h] prayed to the Lord, and the fire died out.[i] 3 So he called the name of that place Taberah[j] because there the fire of the Lord burned among them.

Complaints about Food

4 [k] Now the mixed multitude[l] who were among them craved more desirable foods,[m] and so the Israelites wept again[n] and said, “If only we had meat to eat![o] 5 We remember[p] the fish we used to eat[q] freely[r] in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. 6 But now we[s] are dried up,[t] and there is nothing at all before us[u] 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.[v] 9 And when the dew came down[w] on the camp in the night, the manna fell[x] with it.)

Moses’ Complaint to the Lord

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

The Response of God

16 [an] 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[ao] 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[ap] all by yourself.

18 “And say to the people, ‘Sanctify yourselves[aq] for tomorrow, and you will eat meat, for you have wept in the hearing[ar] of the Lord, saying, “Who will give us meat to eat,[as] for life[at] 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,[au] until it comes out your nostrils and makes you sick,[av] because you have despised[aw] the Lord who is among you and have wept before him, saying, “Why[ax] did we ever come out of Egypt?”’”

21 Moses said, “The people around me[ay] are 600,000 on foot;[az] but you say, ‘I will give them meat,[ba] that they may eat[bb] 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?[bc] Now you will see whether my word to you will come true[bd] 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[be] and put it on the seventy elders. When the Spirit rested on them,[bf] they prophesied,[bg] but did not do so again.[bh]

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,[bi] but had not gone to the tabernacle.) So they prophesied in the camp. 27 And a[bj] young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 28 Joshua son of Nun, the servant[bk] of Moses, one of his choice young men,[bl] said,[bm] “My lord Moses, stop them!”[bn] 29 Moses said to him, “Are you jealous for me?[bo] I wish that[bp] 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[bq] went out[br] from the Lord and brought quail[bs] from the sea, and let them fall[bt] 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[bu] high on the surface of the ground. 32 And the people stayed up[bv] all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers,[bw] and they spread them out[bx] for themselves all around the camp. 33 But while the meat was still between their teeth, before they chewed it,[by] 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,[bz] because there they buried the people that craved different food.[ca] 35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.

Miriam and Aaron Oppose Moses

12 [cb] Then Miriam and Aaron spoke against[cc] Moses because of the Cushite[cd] woman he had married[ce] (for he had married an Ethiopian woman). 2 They[cf] said, “Has the Lord spoken only[cg] through Moses? Has he not also spoken through us?”[ch] And the Lord heard it.[ci]

3 (Now the man Moses was very humble,[cj] 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[ck] said, “Hear now my words: If there is a prophet among you,[cl] I the Lord[cm] will make myself known to him in a vision; I will speak with him in a dream. 7 My servant[cn] Moses is not like this; he is faithful[co] in all my house. 8 With him I will speak face to face,[cp] openly[cq] and not in riddles, and he will see the form[cr] 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[cs] from above the tent, there was[ct] Miriam, leprous[cu] like snow. Then Aaron turned toward Miriam, and realized[cv] that she was leprous.

The Intercession of Moses

11 So Aaron said to Moses, “O my lord,[cw] 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[cx] mother’s womb!”

13 Then Moses cried to the Lord, “Heal her now, O God.”[cy] 14 The Lord said to Moses, “If her father had only spit[cz] 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.[da] 16 After that the people moved from Hazeroth and camped in the wilderness of Paran.

Spies Sent Out

13 [db] The Lord spoke[dc] to Moses: 2 “Send out men to investigate[dd] the land of Canaan, which I am giving[de] to the Israelites. You are to send one man from each ancestral tribe,[df] each one a leader among them.” 3 So Moses sent them from the wilderness of Paran at the command[dg] of the Lord. All of them were leaders[dh] of the Israelites.

4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur; 5 from the tribe of Simeon, Shaphat son of Hori; 6 from the tribe of Judah, Caleb son of Jephunneh; 7 from the tribe of Issachar, Igal son of Joseph; 8 from the tribe of Ephraim, Hoshea son of Nun; 9 from the tribe of Benjamin, Palti son of Raphu; 10 from the tribe of Zebulun, Gaddiel son of Sodi; 11 from the tribe[di] of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 12 from the tribe of Dan, Ammiel son of Gemalli; 13 from the tribe of Asher, Sethur son of Michael; 14 from the tribe of Naphtali, Nahbi son of Vopshi; 15 from the tribe of Gad, Geuel son of Maki. 16 These are the names of the men whom Moses sent to investigate the land. And Moses gave Hoshea son of Nun the name Joshua.[dj]

The Spies’ Instructions

17 When Moses sent[dk] them to investigate the land of Canaan, he told them, “Go up through the Negev,[dl] and then go up into the hill country 18 and see[dm] what the land is like,[dn] and whether the people who live in it are strong or weak, few or many, 19 and whether the land they live in is good or bad, and whether the cities they inhabit are like camps or fortified cities, 20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave,[do] and bring back some of the fruit of the land.” Now it was the time of year[dp] for the first ripe grapes.[dq]

The Spies’ Activities

21 So they went up and investigated the land from the wilderness of Zin to Rehob,[dr] at Lebo Hamath. 22 When they went up through the Negev, they[ds] came[dt] to Hebron where Ahiman, Sheshai, and Talmai,[du] descendants of Anak, were living. (Now Hebron had been built seven years before Zoan[dv] in Egypt.) 23 When they came to the valley of Eshcol, they cut down from there a branch with one cluster of grapes, and they carried it on a staff[dw] between two men, as well as some of the pomegranates and the figs. 24 That place was called[dx] the Eshcol Valley,[dy] because of the cluster[dz] of grapes that the Israelites cut from there. 25 They returned from investigating the land after forty days.

The Spies’ Reports

26 They came back[ea] to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh.[eb] They reported[ec] to the whole community and showed the fruit of the land. 27 They told Moses,[ed] “We went to the land where you sent us.[ee] It is indeed flowing with milk and honey,[ef] and this is its fruit. 28 But[eg] the inhabitants[eh] are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there. 29 The Amalekites live in the land of the Negev; the Hittites, Jebusites, and Amorites live in the hill country; and the Canaanites live by the sea and along the banks[ei] of the Jordan.”[ej]

30 Then Caleb silenced the people before Moses, saying, “Let us go up[ek] and occupy it,[el] for we are well able to conquer it.”[em] 31 But the men[en] who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!” 32 Then they presented the Israelites with a discouraging report[eo] of the land they had investigated, saying, “The land that we passed through[ep] to investigate is a land that devours[eq] its inhabitants.[er] All the people we saw there[es] are of great stature. 33 We even saw the Nephilim[et] there (the descendants of Anak came from the Nephilim), and we seemed like grasshoppers both to ourselves[eu] and to them.”[ev]

Footnotes

  1. 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.
  2. 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.
  3. 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.
  4. Numbers 11:1 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
  5. 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.”
  6. 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.
  7. 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).
  8. Numbers 11:2 tn Heb “Moses.”
  9. 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).
  10. 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.
  11. 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.
  12. 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.”
  13. 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).
  14. 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.
  15. 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.
  16. 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.
  17. Numbers 11:5 tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.
  18. 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.
  19. Numbers 11:6 tn Heb “our souls.”
  20. Numbers 11:6 sn The Hebrews were complaining both about the bland taste of the manna and dehydration—they were parched in the wilderness.
  21. Numbers 11:6 tn Heb “before our eyes,” meaning that “we see nothing except this manna.”
  22. Numbers 11:8 tn Heb “And its taste was like the taste of fresh olive oil.”
  23. 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.
  24. Numbers 11:9 tn Heb “came down.”
  25. 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….”
  26. 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.
  27. Numbers 11:10 tn Heb “it was evil in the eyes of Moses.”
  28. 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.
  29. 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.
  30. 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.
  31. 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.
  32. 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).
  33. Numbers 11:13 tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”
  34. Numbers 11:13 tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).
  35. 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.
  36. 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.
  37. 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.
  38. 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.
  39. 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.
  40. 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.
  41. 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.
  42. 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.
  43. 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.
  44. Numbers 11:18 tn Heb “in the ears.”
  45. 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).
  46. 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.”
  47. Numbers 11:20 tn Heb “a month of days.” So also in v. 21.
  48. 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.
  49. 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.
  50. 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?”
  51. Numbers 11:21 tn Heb “the people who I am in their midst,” i.e., among whom I am.
  52. Numbers 11:21 tn The Hebrew sentence stresses the number. The sentence begins “600,000….”
  53. 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.
  54. 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.
  55. 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.
  56. Numbers 11:23 tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”
  57. Numbers 11:25 tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.
  58. 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.
  59. 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.
  60. 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.
  61. 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.
  62. Numbers 11:27 tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.
  63. 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.
  64. 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.”
  65. Numbers 11:28 tn Heb “answered and said.”
  66. 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.
  67. 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?
  68. 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.
  69. 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.
  70. 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.
  71. 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.
  72. Numbers 11:31 tn Or “left them fluttering.”
  73. 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.
  74. Numbers 11:32 tn Heb “rose up, stood up.”
  75. Numbers 11:32 sn This is about two thousand liters.
  76. 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.
  77. 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.
  78. 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.
  79. Numbers 11:34 tn The words “different food” are implied, and are supplied in the translation for clarity.
  80. 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.
  81. 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).
  82. 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.
  83. Numbers 12:1 tn Heb “taken.”
  84. 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.
  85. Numbers 12:2 tn The use of both רַק and אַךְ (raq and ʾakh) underscore the point that the issue is Moses’ uniqueness.
  86. 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.
  87. 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.
  88. 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).
  89. Numbers 12:6 tn Heb “he.”
  90. 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.”
  91. 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”).
  92. 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.
  93. 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.”
  94. 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.
  95. 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.
  96. 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.
  97. 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.”
  98. 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.
  99. 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).
  100. 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.
  101. 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.
  102. 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.
  103. 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!”
  104. Numbers 12:14 tn The infinitive absolute strengthens the modality of the clause, here emphasizing the alternative condition.
  105. Numbers 12:15 tn The clause has the Niphal infinitive construct after a temporal preposition.
  106. Numbers 13:1 sn Chapter 13 provides the names of the spies sent into the land (vv. 1-16), their instructions (vv. 17-20), their activities (vv. 21-25), and their reports (vv. 26-33). It is a chapter that serves as a good lesson on faith, for some of the spies walked by faith, and some by sight.
  107. Numbers 13:1 tn The verse starts with the vav (ו) consecutive on the verb: “and….”
  108. Numbers 13:2 tn The imperfect tense with the conjunction is here subordinated to the preceding imperative to form the purpose clause. It can thus be translated “send…to investigate.”
  109. Numbers 13:2 tn The participle here should be given a future interpretation, meaning “which I am about to give” or “which I am going to give.”
  110. Numbers 13:2 tn Heb “one man one man of the tribe of his fathers.”
  111. Numbers 13:3 tn Heb “mouth.”
  112. Numbers 13:3 tn Heb “heads.”
  113. Numbers 13:11 tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.
  114. Numbers 13:16 sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua.
  115. Numbers 13:17 tn The preterite with vav (ו) consecutive is here subordinated to the next verb of the same formation to express a temporal clause.
  116. Numbers 13:17 tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”
  117. Numbers 13:18 tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.
  118. Numbers 13:18 tn Heb “see the land, what it is.”
  119. Numbers 13:20 tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.
  120. Numbers 13:20 tn Heb “Now the days were the days of.”
  121. Numbers 13:20 sn The reference to the first ripe grapes would put the time somewhere at the end of July.
  122. Numbers 13:21 sn Zin is on the southern edge of the land, but Rehob is far north, near Mount Hermon. The spies covered all the land.
  123. Numbers 13:22 tc The MT has the singular, but the ancient versions and Smr have the plural.
  124. Numbers 13:22 tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.
  125. Numbers 13:22 sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.
  126. Numbers 13:22 sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).
  127. Numbers 13:23 tn The word is related etymologically to the verb for “slip, slide, bend, totter.” This would fit the use very well. A pole that would not bend would be hard to use to carry things, but a pole or stave that was flexible would serve well.
  128. Numbers 13:24 tn The verb is rendered as a passive because there is no expressed subject.
  129. Numbers 13:24 tn Or “Wadi Eshcol.” The translation “brook” is too generous; the Hebrew term refers to a river bed, a ravine or valley through which torrents of rain would rush in the rainy season; at other times it might be completely dry.
  130. Numbers 13:24 tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.
  131. Numbers 13:26 tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.
  132. Numbers 13:26 sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh Barnea in Num 32:8.
  133. Numbers 13:26 tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).
  134. Numbers 13:27 tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.
  135. Numbers 13:27 tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”
  136. Numbers 13:27 sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).
  137. Numbers 13:28 tn The word (אֶפֶס, ʾefes) forms a very strong adversative. The land was indeed rich and fruitful, but….”
  138. Numbers 13:28 tn Heb “the people who are living in the land.”
  139. Numbers 13:29 tn Heb “by the side [hand] of.”
  140. Numbers 13:29 sn For more discussion on these people groups, see D. J. Wiseman, ed., Peoples of Old Testament Times.
  141. Numbers 13:30 tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (ʿaloh naʿaleh, “let us go up”) with the sense of certainty and immediacy.
  142. Numbers 13:30 tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.
  143. Numbers 13:30 tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”
  144. Numbers 13:31 tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.
  145. Numbers 13:32 tn Or “an evil report,” i.e., one that was a defamation of the grace of God.
  146. Numbers 13:32 tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.
  147. Numbers 13:32 tn The verb is the feminine singular participle from אָכַל (ʾakhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.
  148. Numbers 13:32 sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.
  149. Numbers 13:32 tn Heb “in its midst.”
  150. Numbers 13:33 tc The Greek version uses γίγαντας (gigantas, “giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.
  151. Numbers 13:33 tn Heb “in our eyes.”
  152. Numbers 13:33 tn Heb “in their eyes.”
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