Add parallel Print Page Options

Lighting the Lamps

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

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

The Separation of the Levites

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

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

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

The Work of the Levites

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

Passover Regulations

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

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

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

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

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

The Lord Leads the Israelites by the Cloud

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

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

The Blowing of Trumpets

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

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

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

The Journey From Sinai to Kadesh

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

Judah Begins the Journey

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

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

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

Journey Arrangements for the Tribes

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

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

The Appeal to Hobab

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

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

Footnotes

  1. Numbers 8:1 sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the ʾohel moʿedh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.
  2. Numbers 8:2 tn The verb is עָלָה (ʿalah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.
  3. Numbers 8:2 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).
  4. Numbers 8:4 tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.
  5. Numbers 8:4 sn The idea is that it was all hammered from a single plate of gold.
  6. Numbers 8:6 tn The Piel of טָהֵר (taher) means that Moses was “to purify” or “to make ceremonially clean” the Levites so that they could enter the sanctuary and do the work prescribed for them. Whatever is “unclean” is not permitted in the sanctuary at all.
  7. Numbers 8:7 tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.
  8. Numbers 8:7 tn The genitive in this expression indicates the purpose of the water—it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering”—חַטָּאת (khattaʾat). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.
  9. Numbers 8:7 tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).
  10. Numbers 8:7 tn Heb “flesh.”
  11. Numbers 8:7 tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.
  12. Numbers 8:7 tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).
  13. Numbers 8:8 sn The first sacrifice was for the purification of the Levites. The second animal, which Moses was to take, would be used for the purification of the tabernacle from all pollution.
  14. Numbers 8:10 sn The consecration ceremony was to be done in full view of the assembled people. In all probability the laying on of the hands was done through representatives of the tribes, and not all the people. This ritual of the imposition of hands showed that the people were taking part in the consecration, and that the Levites represented them in the service of the Lord.
  15. Numbers 8:11 tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.
  16. Numbers 8:11 tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (ʿavad) followed by its cognate accusative.
  17. Numbers 8:12 tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.
  18. Numbers 8:12 tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.
  19. Numbers 8:12 sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.
  20. Numbers 8:13 tc The Greek text adds the Lord here: “before the Lord, before Aaron.”
  21. Numbers 8:14 tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.
  22. Numbers 8:15 tn The imperfect tense could also be given the nuance of the imperfect of permission: “the Levites may go in.”
  23. Numbers 8:15 tn Heb “to serve.”
  24. Numbers 8:15 tn The two verbs in the rest of this verse are perfect tenses with vav (ו) consecutive constructions, making them equal to the imperfect. Some commentators try to get around the difficulty of repetition by making these future perfects, “and you will have cleansed,” as opposed to a summary statement, “for thus you will cleanse….”
  25. Numbers 8:15 tc The Greek text adds “before the Lord.”
  26. Numbers 8:16 tn As before, the emphasis is obtained by repeating the passive participle: “given, given to me.”
  27. Numbers 8:16 tn Or “as substitutes” for all the firstborn of the Israelites.
  28. Numbers 8:17 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”
  29. Numbers 8:19 sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2, 12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.
  30. Numbers 8:21 tn The verb is the Hitpael of חָטָּא (khattaʾ). In this stem the meaning of the root “to sin” is likely to be connected to the noun “sin/purification” offering in a denominative sense, although some would take it as a privative usage, “to remove sin.” The idea is clear enough: They performed all the ritual in order to purify themselves ceremonially.
  31. Numbers 8:24 tn Heb “this which to the Levites.” The meaning is “This is what concerns the Levites,” that is, the following rulings are for them.
  32. Numbers 8:24 tc The age of twenty-five indicated in v. 24 should be compared with the age of thirty indicated in Num 4:3, 23, 30. In order to harmonize the numbers given in chapter 4 with the number given in Num 8:24 the LXX (and perhaps its Hebrew Vorlage) has thirty in all of these references. See further G. J. Wenham, Numbers (TOTC 4), 97-98.
  33. Numbers 8:24 tn The infinitive is לִצְבֹא (litsvoʾ), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.
  34. Numbers 8:26 tn The verb is the Piel perfect of שָׁרַת (sharat, “to serve, minister”). Here the form has the vav (ו) consecutive, and so is equal to the imperfect tense stressing permission. After the Levites reached the age of retirement, they were permitted to assist the others, but were not permitted to do the work themselves.
  35. Numbers 8:26 tn Heb “brothers,” but the meaning in this context is “fellow Levites.”
  36. Numbers 8:26 tn Heb “you shall do, make.”
  37. Numbers 9:1 sn The chapter has just the two sections, the observance of the Passover (vv. 1-14) and the cloud that led the Israelites in the wilderness (vv. 15-23). It must be remembered that the material in vv. 7-9 is chronologically earlier than vv. 1-6, as the notices in the text will make clear. The two main discussions here are the last major issues to be reiterated before dealing with the commencement of the journey.
  38. Numbers 9:1 tn The temporal clause is formed with the infinitive construct of יָצָא (yatsaʾ, “to go out; to leave”). This verse indicates that a full year had passed since the exodus and the original Passover; now a second ruling on the Passover is included at the beginning of the second year. This would have occurred immediately after the consecration of the tabernacle, in the month before the census at Sinai.
  39. Numbers 9:2 tn The verb is simply “to do; to make” (עָשָׂה [ʿasah] in the jussive). It must have the idea here of “to perform; to keep; to observe” the ritual of the Passover.
  40. Numbers 9:2 sn For a detailed study note on the Passover, see the discussion with the original institution in Exod 12. The word פֶּסַח (pesakh)—here in pause and with the article—has become the technical name for the spring festival of Israel. In Exod 12 the name is explained by the use of the verb “to pass over” (עָבַר, ʿavar), indicating that the angel of death would pass over the house with the blood applied. Many scholarly attempts have been made to supply the etymology of the word, but none has been compelling enough to be accepted by a large number of biblical scholars. For general literature on the Passover, see J. B. Segal, The Hebrew Passover, as well as the Bible dictionaries and encyclopedias.
  41. Numbers 9:2 tc The Greek text uses a plural here but the singular in vv. 7 and 13; the Smr uses the plural in all three places.
  42. Numbers 9:3 tn The literal Hebrew expression is “between the evenings” (so also in vv. 5, 11). Sunset is certainly one evening; the other may refer to the change in the middle of the afternoon to the late afternoon, or the beginning of dusk. The idea is probably just at twilight, or dusk (see R. B. Allen, TWOT 2:694).
  43. Numbers 9:3 tn The two verbs in this verse are identical; they are imperfects of instruction. The English translation has been modified for stylistic variation.
  44. Numbers 9:3 tn The two words in this last section are standard “Torah” words. The word חֹק (khoq) is a binding statute, something engraved and monumental. The word מִשְׁפָּט (mishpat) means “judgment, decision,” but with a more general idea of “custom” at its core. The verse is making it very clear that the Passover had to follow the custom and form that was legislated in Egypt.
  45. Numbers 9:4 tn Heb “spoke to.”
  46. Numbers 9:4 tn The infinitive construct functions as the direct object of the preceding verb (a Hebrew complementary usage), answering the question of what he said.
  47. Numbers 9:5 tc The LXX omits this first clause; it also omits “at twilight.”
  48. Numbers 9:6 tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.
  49. Numbers 9:6 tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.
  50. Numbers 9:6 tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.
  51. Numbers 9:6 tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.
  52. Numbers 9:7 tn Heb “him”; the referent has been specified in the translation for clarity.
  53. Numbers 9:8 tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.
  54. Numbers 9:8 tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”
  55. Numbers 9:10 tn This sense is conveyed by the repetition of “man”—“if a man, a man becomes unclean.”
  56. Numbers 9:10 tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.
  57. Numbers 9:11 sn The delay of four weeks for such people would have permitted enough time for them to return from their journey, or to recover from any short termed defilement such as is mentioned here. Apart from this provision, the Passover was to be kept precisely at the proper time.
  58. Numbers 9:13 tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….
  59. Numbers 9:13 tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.
  60. Numbers 9:13 sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11, ” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seems to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.
  61. Numbers 9:13 tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.
  62. Numbers 9:14 tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.
  63. Numbers 9:14 tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.
  64. Numbers 9:14 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.
  65. Numbers 9:14 tn Or “you must have one statute.”
  66. Numbers 9:14 tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”
  67. Numbers 9:15 sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.
  68. Numbers 9:15 tn Heb “and/now on the day.”
  69. Numbers 9:15 tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.
  70. Numbers 9:15 sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).
  71. Numbers 9:15 sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.
  72. Numbers 9:15 tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time—something that used to happen, or would happen.
  73. Numbers 9:15 tn Heb “like the appearance of fire.”
  74. Numbers 9:16 tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).
  75. Numbers 9:17 tn The verb in this initial temporal clause is the Niphal infinitive construct.
  76. Numbers 9:17 tn Heb “in the place where it settled there”; the relative clause modifies the noun “place,” and the resumptive adverb completes the related idea—“which it settled there” means “where it settled.”
  77. Numbers 9:18 tn Heb “at the mouth of” (so also in vv. 20, 23).
  78. Numbers 9:18 tn Heb “all the days of—that the cloud settled over the tabernacle.” “All” is the adverbial accusative of time telling how long they camped in one spot—all. The word is then qualified by the genitive of the thing measured—“all of the days”—and this in turn is qualified by a noun clause functioning as a genitive after “days of.”
  79. Numbers 9:19 tn This is the same Hebrew expression that was used earlier for the Levites “keeping their charge” or more clearly, “fulfilling their obligations” to take care of the needs of the people and the sanctuary. It is a general expression using שָׁמַר (shamar) followed by its cognate noun מִשְׁמֶרֶת (mishmeret).
  80. Numbers 9:20 tn The sentence uses וְיֵשׁ (veyesh) followed by a noun clause introduced with אֲשֶׁר (ʾasher) to express an existing situation; it is best translated as an adverbial clause of time: “and it was when the cloud was….”
  81. Numbers 9:20 tn The word “number” is in apposition to the word “days” to indicate that their stay was prolonged for quite a few days.
  82. Numbers 9:20 tn Heb “mouth of the Lord.”
  83. Numbers 9:21 tn The construction is the same in the preceding verse.
  84. Numbers 9:21 tn “Only” is supplied to reflect the contrast between the two verses.
  85. Numbers 9:21 tn The construction in this half of the verse uses two vav (ו) consecutive clauses. The first is subordinated to the second as a temporal clause: “when…then….”
  86. Numbers 9:22 tn The MT has אוֹ־יָמִים (ʾo yamim). Most translators use “or a year” to interpret this expression in view of the sequence of words leading up to it, as well as in comparison with passages like Judg 17:10 and 1 Sam 1:3 and 27:7. See also the uses in Gen 40:4 and 1 Kgs 17:15. For the view that it means four months, see F. S. North, “Four Month Season of the Hebrew Bible,” VT 11 (1961): 446-48.
  87. Numbers 9:22 tn In the Hebrew text this sentence has a temporal clause using the preposition with the Hiphil infinitive construct of אָרַךְ (ʾarakh) followed by the subjective genitive, “the cloud.” But this infinitive is followed by the infinitive construct לִשְׁכֹּן (lishkon), the two of them forming a verbal hendiadys: “the cloud made long to stay” becomes “the cloud prolonged its stay.”
  88. Numbers 9:22 tn Heb “and they would not journey”; the clause can be taken adverbially, explaining the preceding verbal clause.
  89. Numbers 9:23 tn Heb “hand.”
  90. Numbers 10:1 sn Here we have a short section (10:1-10) dealing with the regulations for blowing trumpets in times of war or in times of peace.
  91. Numbers 10:2 tn The Hebrew text uses what is called the “ethical dative”—“make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.
  92. Numbers 10:2 tn The imperfect tense is again instruction or legislation.
  93. Numbers 10:2 sn The instructions are not clearly spelled out here. But the trumpets were to be made of silver ingots beaten out into a sheet of silver and then bent to form a trumpet. There is archaeological evidence of silver smelting as early as 3000 b.c. Making silver trumpets would have been a fairly easy thing for the Israelites to do. The trumpet would have been straight, with a tapered form, very unlike the “ram’s horn” (שׁוֹפָר, shofar). The trumpets were used by the priests in Israel from the outset, but later were used more widely. The sound would be sharp and piercing, but limited in scope to a few notes. See further C. Sachs, The History of Musical Instruments.
  94. Numbers 10:2 tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.
  95. Numbers 10:3 tn The perfect tense with vav (ו) consecutive is here subordinated as a temporal clause to the following similar verbal construction.
  96. Numbers 10:3 tn The verb תָקַע (taqaʿ) means “to strike, drive, blow a trumpet.”
  97. Numbers 10:3 tn Heb “the assembly shall assemble themselves.”
  98. Numbers 10:4 tn Heb “they shall assemble themselves.”
  99. Numbers 10:5 tn The word for an alarm is תְּרוּעָה (teruʿah). The root verb of this word means “to give a blast on the trumpet.” It may also on occasion mean “give a shout” in battle (Josh 6:10). In this passage it must refer to the sound of the trumpet.
  100. Numbers 10:5 tn Heb “the camps that are camping.”
  101. Numbers 10:5 tn The perfect tense with vav (ו) consecutive functions as the equivalent of the imperfect tense. Here the emphasis is on the start of the journey.
  102. Numbers 10:6 tc The MT does not mention the departures of the northerly and westerly tribes. The Greek text completes the description by adding them, making a full schedule of the departure of the groups of tribes. The Greek is not likely to be original, however, since it carries all the signs of addition to complete the text, making a smooth, full reading. The MT is to be preferred; it apparently used two of the groups to give the idea.
  103. Numbers 10:6 tn The Hebrew text has “they shall blow an alarm”; the sentence without a formal subject should be taken as a passive idea.
  104. Numbers 10:7 tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.
  105. Numbers 10:7 tn Heb “blow”; the direct object (“trumpets”) has been supplied in the translation for clarity.
  106. Numbers 10:7 sn The signal for moving camp was apparently different in tone and may have been sharper notes or a different sequence. It was in some way distinguishable.
  107. Numbers 10:9 tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”
  108. Numbers 10:9 tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea—the Israelites would be spared because God remembered them.
  109. Numbers 10:10 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”
  110. Numbers 10:10 tn The vav (ו) is taken here in its alternative use and translated “or.”
  111. Numbers 10:10 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.
  112. Numbers 10:10 tn The verb הָיָה (hayah, “to be”) has the meaning “to become” when followed by the preposition ל (lamed).
  113. Numbers 10:11 sn This section is somewhat mechanical: It begins with an introduction (vv. 11, 12), and then begins with Judah (vv. 13-17), followed by the rest of the tribes (vv. 18-27), and finally closes with a summary (v. 28). The last few verses (vv. 29-36) treat the departure of Hobab.
  114. Numbers 10:11 tc Smr inserts a lengthy portion from Deut 1:6-8, expressing the command for Israel to take the land from the Amorites.tn The expression is difficult; it is מִשְׁכַּן הָעֵדֻת (mishkan haʿedut). The reference is to the sacred shrine that covered the ark with the commandments inside. NEB renders the expression as “tabernacle of the Token”; NAB has “the dwelling of the commandments.”
  115. Numbers 10:12 sn The verb is the same as the noun: “they journeyed on their journeyings.” This underscores the point of their continual traveling.
  116. Numbers 10:12 tn The Hebrew term מִדְבָּר (midbar) refers to a dry region which may be characterized as receiving less than twelve inches of rain per year. It therefore cannot support trees but may have sparse vegetation if it receives at least six inches of rain. At less than six inches of rain the term “desert” is certainly appropriate, though this would not mean a sandy desert. The Sinai peninsula includes both treeless “wilderness” and “desert.” While there is some dispute about the location of Mt. Sinai, NET has chosen “desert of Sinai” as the designation for the region around Mt. Sinai. The same Hebrew term is used later in the verse in connection with Paran, but rendered as the “wilderness of Paran.”
  117. Numbers 10:13 tn Heb “mouth.”
  118. Numbers 10:13 tn Heb “hand.”
  119. Numbers 10:14 sn The “standard” (דֶּגֶל, degel) was apparently some kind of a symbol put up on a pole to signify the tribal hosts. R. de Vaux thought it simply referred to a pole or a mast, but that would not distinguish tribes (Ancient Israel, 226-27).
  120. Numbers 10:21 tn Heb “carrying the sanctuary,” a metonymy of whole for parts, representing all the holy objects that were located in the sanctuary.
  121. Numbers 10:21 tn The verb is the third person plural form; without an expressed subject it is treated as a passive.
  122. Numbers 10:21 tn Heb “against their coming.”
  123. Numbers 10:25 tn The MT uses a word that actually means “assembler,” so these three tribes made up a strong rear force recognized as the assembler of all the tribes.
  124. Numbers 10:28 tn Or “journeyings of.”
  125. Numbers 10:28 tn The verb is the preterite with vav (ו) consecutive. But in this sentence it should be subordinated as a temporal clause to the preceding statement, even though it follows it.
  126. Numbers 10:29 sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun ḥtn in the Old Testament,” VT 19 (1969): 93-112.
  127. Numbers 10:29 sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.
  128. Numbers 10:29 tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.
  129. Numbers 10:29 tn The Hebrew text simply has “has spoken good” for Israel.
  130. Numbers 10:30 tn Heb “he”; the referent (Hobab) has been specified in the translation for clarity.
  131. Numbers 10:31 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
  132. Numbers 10:31 tn The form with אַל־נָא (ʾal naʾ) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.
  133. Numbers 10:31 tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.
  134. Numbers 10:32 tn Heb “and it shall be.”
  135. Numbers 10:33 tn The phrase “a journey of three days” is made up of the adverbial accusative qualified with the genitives.
  136. Numbers 10:34 tc The scribes sensed that there was a dislocation with vv. 34-36, and so they used the inverted letters nun (נ) as brackets to indicate this.
  137. Numbers 10:34 tn The adverbial clause of time is composed of the infinitive construct with a temporal preposition and a suffixed subjective genitive.
  138. Numbers 10:36 sn These two formulaic prayers were offered by Moses at the beginning and at the end of the journeys. They prayed for the Lord to fight ahead of the nation when it was on the move, and to protect them when they camped. The theme of the first is found in Ps 68:1. The prayers reflect the true mentality of holy war, that it was the Lord who fought for Israel and defended her. The prayers have been included in the prayer book for synagogue services.