Numbers Study Notes

1:1 The Lord spake unto Moses is a key phrase in the book of Numbers. It is best understood as a statement of divine revelation and instruction. Many of the approximately 65 uses of this phrase are complemented by a statement that the recipient of the instruction did exactly what the Lord commanded. Church tradition from the fourth century a.d. places Mount Sinai in the south central mountains of the Sinai Peninsula at Jebel Musa ("Mount of Moses"). Other mountains suggested included Jebel Sin Bisher in west central Sinai, and Jebel Helal in northeast Sinai. The tabernacle of the congregation was the place of divine disclosure that housed the ark of the covenant and other cultic and historical items. The tabernacle had just been constructed one month before (7:1, Exod. 40:17). The first day of the second month indicates that the first 10 chapters of Numbers are not set forth chronologically but theologically. The military conscription census took place two weeks after the Passover described in 9:1-14.

1:2 Take ye the sum translates the phrase "lift up the heads" ("skulls" or polls), a phrase used in ancient Near Eastern military conscription texts.

1:5-15 The names of the leaders of the 12 tribes are listed with their lineage by tribe and by their fathers. Through Nahshon of Judah came the lineage of Boaz, who married Ruth and fathered the Davidic ancestry (Ruth 4:20-22), and hence the messianic line of Jesus Christ (Matt. 1:4-16; Luke 3:23-33). The grandson of Elishama was Joshua son of Nun, the successor to Moses and leader of the Israelites in the conquest account.

1:17-19 The central theme of the book of Numbers is indicated here by the leaders who followed the Lord's instructions in taking the census in verses 1-4: As the Lord commanded Moses, so he did. This phraseology occurs more than 20 times in the book.

Tribe	First Census	Second Census
Reuben	46,500	43,730
Simeon	59,300	22,200
Gad	45,650	40,500
Judah	74,600	76,500
Issachar	54,400	64,300
Zebulun	57,400	60,500
Ephraim	40,500	32,500
Manasseh	32,200	52,700
Benjamin	35,400	45,600
Dan	62,700	64,400
Asher	41,500	53,400
Naphtali	53,400	45,400
TOTAL	603,550	601,730

1:20-43 The census of the militia of Israel was taken by patriarchal tribe, by their generations (or family records; see note at Gen. 5:1). Here is a comparative list of the censuses taken in chapters 1 and 26. The latter was taken of the second generation after the first had refused to enter the promised land.

1:46 The total of 603,550 is consistent with the round number 600,000 in 11:21 and Exod. 12:37. Some scholars reduce this number by reinterpreting the Hebrew word 'eleph to mean "clan" instead of "thousand," but the way the 12 subtotals add up to the grand total does not support that interpretation (see note at 3:43). All but two of these men proved faithless and died in the wilderness. According to the second census in chapter 26, the total militia prospects decreased by only 1,820 (three percent) during 40 years in the wilderness (see note at 26:51).

1:47-53 Based on the Levites' zealous actions in defense of the faith in the golden calf incident (Exod. 32:26-29), this tribe was granted the privilege of servicing the tabernacle and assisting the Aaronic priests. The Levites were not technically priests—that position was restricted to descendants of Aaron of the tribe of Levi. They surrounded the tabernacle to keep any stranger—that is, a non-priest—from approaching it and incurring the wrath of God.

2:2 The members of each tribe were given a designated area to pitch their tents around the tabernacle. A standard and ensign were flags or placards with an insignia or color scheme to represent the given tribe. Far off describes the safety zone around the tabernacle (see note at 1:47-53).

2:3-31 Just as wonder and beauty are reflected in the order of creation in Genesis 1, so the unity and symmetry of the sacred assembly of Israel evoke splendor and awe.

2:3 Judah's armies (or "hosts") were given a positional priority, leading the camps of Issachar and Zebulun on the east side of the camp. The inner circle contained Aaronic priests. This was the place to which all Israelites brought their sacrifices and offerings for presentation to the priests. Typically in the ancient Near East, the firstborn offspring were given special privileges, but in Israelite history the supplanting of the firstborn is a prominent theme (e.g., Jacob over Esau; Gen. 25:23,29-34).

The Lord prescribed a specific arrangement for the Israelites to camp in the wilderness around the tent of meeting (2:1-34).

2:32-33 The total of 603,550 equals that of 1:46, and the exclusion of the Levites is likewise repeated. Repetition is a common practice in Hebrew narrative, showing consistency and development in the broader narrative.

3:1-3 Within the cultural framework of the ancient Near East, genealogical generations (Hb toledoth; see note at Gen. 5:1) served several purposes: (1) to provide historical connection to a pivotal point in the past; (2) to preserve familial community and organization within the larger societal structure; (3) to justify one's position within the societal structure by providing a historical precedent from within one's family line; and (4) to provide future generations with a source of pride. Moses used his records of the census to substantiate his and Aaron's authority.

3:4 Nadab and Abihu suffered the judgment of death (Lev. 10:1-2) by offering an unholy censer of incense (by fire). No improper or innovative cultic acts were allowed in the service of the tabernacle. This reminder of their death warned future generations of priests against attempting improper ritual. Eleazar would succeed his father in the high priest position following Aaron's death (20:23-29; 33:38-39).

3:5-6 The language of God's instruction to Moses is that of an animal sacrifice formally brought before a priest. Hence the Levites were brought and set apart before the high priest Aaron to serve God's people.

3:7-8 The duties of the Levites on behalf of the whole congregation included daily maintenance to ensure the ceremonial purity of the sacrificial instruments and curtains of the tabernacle furnishings that only they were allowed to touch.

3:11-12 Instead of all the firstborn of the Israelite families, the Levites served as a substitutionary living sacrifice before God for sacred service on behalf of the people of the other 12 tribes. The firstborn males of the Israelite families were to be presented to God through the agency of the priests (Exod. 13:2,11-16; 22:29-30; 34:19-20). The firstborn were God's sole possession based on the redemption-of-the-firstborn principle.

3:13 The price of the Israelite redemption in the exodus was the death of the firstborn of Egypt, from Pharaoh to the slave, as well as the firstborn of all Egyptian animals.

3:14-16 The census of the Levites was separated from the militia (1:17-46). They were exempt from military service. They served as support personnel who carried the sacred vessels and sounded the trumpets during the various stages of a battle (31:6). The census of the militia numbered those 20 years of age and older, but the Levites were counted for the purpose of the firstborn redemption beginning at a month old.

3:25-26 The tabernacle was composed of 10 curtains of finely twisted blue, purple, and scarlet linen, each 42 ft. x 6 ft., with cherubim symbols woven into them (Exod. 26:1-6). The tent was made from 11 curtains of goat hair, 45 ft. x 6 ft., with additional coverings of dyed red ram skins and hides of badgers (Exod. 26:7-14).

3:28 Adding one Hebrew letter would change the number from 8,600 to 8,300, confirming the sum in verse 39.

3:31 The Kohathite clan was assigned the tasks of guarding and transporting the sacred tabernacle furnishings, including the ark of the covenant. They did not actually handle these items; this was done by the priests, who wrapped the implements and then handed them over to the Kohathites for transport.

3:36-37 The sons of Merari were the caretakers and transporters of the equipment needed to erect and dismantle the tabernacle. By the time of the Davidic monarchy, the three clans of Levites also served as musicians for the sanctuary service (1 Chron. 6:31-48).

3:39 The Levite total of 22,000 does not match the sum of the clans at 22,300, which would have made the five-shekel ransom price unnecessary. Most scholars emend the Kohathite total to 8,300 in line with the Lucianic recension of the Septuagint Greek translation (v. 28), resulting in the 22,000 total.

3:40-51 The excess number of Israelite males was to be redeemed by five shekels each, which amounted to 2.1 ounces of silver according to the official 20-gerah shekel of the sanctuary. The normal redemption price for each man in the Israelite militia was one-half shekel (Exod. 30:11-16). These funds provided support for the service of the tent of meeting. Five shekels was the standard valuation of a slave, and six months of wages for the average day laborer. In Leviticus the redemption rate was five shekels for a small male child, and 50 shekels for an adult male (Lev. 27:1-8). The substitutionary aspect of the ransom price theme in the Pentateuch has its ultimate fulfillment in the work of Jesus Christ as the paschal lamb and the final sacrifice for sin—a lamb without blemish (1 Pet. 1:18-19).

3:43 The census figure of 22,273 presents a practical problem. If there were only that many firstborn among the 603,550 males, then each firstborn had an average of 26 brothers—an incredible birthrate not substantiated in the Bible or elsewhere. One solution is to identify the 22,273 as only those firstborn males who were born during the year and a half between the exodus and the census.

4:4 The most holy things were the ark of the covenant, the bronze laver, the seven-tiered menorah, and other implements of the tabernacle.

4:5-6 When the pillar of cloud moved out from one campsite to the next, the Aaronic priests would dismantle the tabernacle and prepare each part for the journey. The covering vail of scarlet, blue, and purple that separated the holy of holies from the outer court was used in the covering of the ark of testimony. It was then wrapped in yellow-orange badgers' skins (or manatee, dugong) for protection during the transport from one camp to the next. A final covering of royal blue cloth completed the preparation process.

4:15,20 Violation of the Holiness Code, even for the Kohathites, was punishable by death.

4:21-28 See Exod. 26:1-14,36-37 for a detailed description of the tabernacle curtains and other items.

4:34-49 This section summarizes the census of the three clans of the Levites.

Levite Clan	Age 1 Month+	Age 30-50
Kohathite	8,300	2,750
Gershon	7,500	2,630
Merari	6,200	3,200
TOTAL	22,000	8,580

5:2 These people were not banished, but sent outside the sacred area so the holy place would not be defiled. The unclean were quarantined on the outer perimeter of the camp. Leviticus 13–14 describes the process of purification by which people could be restored to the camp of the holy. Skin diseases ranged from abscesses or eczema to Hansen's disease (leprosy). Bodily discharges refer to those issued by male and female sexual organs (cp. Lev. 15). Contact with a dead animal rendered a person impure for a day, but pollution by contact with a human corpse made him unclean for a week.

5:3 As with most OT laws, both male and female were on equal status regarding ritual purity, except for those things which were unique to one gender.

5:5-10 When a man or woman shall commit any sin addressed purity in interpersonal relationships as part of the Hebrew 'asham ("trespass offering") legislation of Lev. 6:1-7. Damage to property, fraud, or false statements affected the well-being of the community of faith and had to be dealt with forthrightly. Human relationship and recompense of value were essential for maintaining harmony and holiness in the community.

5:12-14 Probably no case study in pentateuchal law has so many conditional clauses. If any man's wife was apprehended in the act of adultery, her act was punishable by death along with the adulterous male partner (Lev. 20:10). The ritual outlined here put the matter in the hands of God (who sees and knows all) when adultery was suspected but not proven by human witnesses. The woman would not be stoned if the community followed this legislation. Throughout the book of Numbers special attention is given to matters related to women, including women's property rights (Num. 27:1-11; 36:1-12) and women's vows (30:3-16; including female Nazarites in 6:2).

5:15-16 The woman suspected of adultery would be brought before the priest at the entrance of the tabernacle. The woman was to stand before the Lord, who would act as her judge.

5:18 To uncover one's head was a sign of mourning or disgrace (Lev. 10:6, 13:45; 21:10).

5:19-28 The extended oath of imprecation took place at the entrance to the sanctuary before God and the priest. The mixture of holy water and dust from the tabernacle floor (v. 16) became either a purification tonic if the woman was innocent or a curse that left her barren for life.

6:2 Unlike the priestly and Levitical service (chaps. 3–4), which was limited to males of a certain age and ancestral heritage, the vow of a Nazarite was a special dedicatory service for the Lord that was open to females. Though only Aaronic priests were permitted to conduct cultic ritual in the tabernacle, any person could dedicate his or her life in service to the Lord for a specific period of time. Samson was dedicated as a Nazarite for the purpose of delivering Israel from Philistine oppression (Judg. 13:2-4). Samson and Samuel were both Nazarites from the womb (1 Sam. 1:11,15).

6:3-4 The Nazarite vow involved total restriction from the vineyard and any of its products. This was more stringent than the restriction of priests from consuming wine during their time of ritual service. The vineyard denoted a sedentary lifestyle that often lost the perspective of total devotion to the Lord. Note the example of the Rechabites in Jeremiah 35 (see notes at Jer. 35:2 and Jer. 35:6-11). Strong drink translates a Hebrew term derived from the verb shakar, "to be drunk." The distillation process, which leads to a higher alcoholic content than can be achieved via mere fermentation, was unknown until the ninth century a.d. Thus the ancients were unable to make beverages that are as potent as the "strong drink" and "liquor" that have been available since medieval times. The beverage may have been similar to beer.

6:5 The uncut hair would be an outward symbol to others of the Nazarite dedication.

6:6-8 Refraining from coming near the dead or participating in the burial ritual would be a reminder to that person's family that he had been totally dedicated to the Lord.

6:9-12 Closeness to a dead body, a major contaminant mentioned in 5:2, could happen accidentally while a person was sleeping in his tent when an elderly relative died. In that case, the period of consecration would start over. If the vineyard and razor restrictions were deliberately broken, the vow was automatically ended. See chapter 19 for detailed legislation on cleansing from contamination by a corpse.

6:10 The turtles here are turtledoves.

6:13-20 The concluding ceremony of the Nazarite vow involved each of these sacrificial offerings: (1) a burnt offering (Hb 'olah) for consecration, (2) a sin offering (Hb chatta'ath) for purification, and (3) a peace offerings (Hb shelomim) for celebration.

6:23 Blessing was invoking the power of God on behalf of the people of God. This blessing would bring such things as numerous descendants, a fruitful land, good health, long life, deliverance from danger and oppression, protection from one's enemies, and God's abiding presence. As the recipient of God's blessing, Israel was to bless the nations (Gen. 12:3) as His instrument, serving as a light to the entire world and pointing the nations to the one true God.

6:24 God's protection had been demonstrated in Israel's deliverance from Egypt. This calls for that protection to continue.

6:25 The face reflected the righteous character of God. The prayer evoked God's gracious favor, which is beyond measure. God's grace would be exemplified when He brought the second generation into the promised land after the rejection of that gift by the generation delivered from Egypt.

6:26 To lift up one's countenance is to direct one's full attention toward the needs and desires of another person. The smile of God on the community of faith would bring peace (wholeness, well-being) as His covenant mercy came to fruition in the life of the community.

6:27 The name of God is a reflection of the fullness of His character. When Jesus spoke of coming in the name of the Father (John 5:43; 10:25), He was evoking the fullness of God's character upon His public ministry.

7:1 The historical setting of the construction of the tabernacle (Exod. 40:17) is the first day of the first month of the second year, nearly a year after the exodus from Egypt.

7:12-83 Each of the 12 tribal representatives presented the given number of items for use in the Israelite celebration. The silver charger was a platter weighing over 3 pounds; the silver bowl weighed nearly two pounds; the golden spoon was a palm-shaped bowl of about four ounces. The repetition in this passage highlights the fact that every tribe participated in the ritual celebrations and had an equal role in the religious practices. A people in communion with God were ready to worship together and experience His abiding presence. The order of the offerings from each of the tribal representatives follows an administrative-list pattern of the ancient Near East. The normal sequence for Israelite relations with God is: (1) consecration/whole burnt offering for sanctification, (2) purification/sin offering to atone for a broken relationship with God, and (3) thanksgiving/peace offerings for the celebration of the relationship with God. Only the trespass offering is not mentioned in this context of consecration and celebration.

7:89 This passage fulfills the promise of Exod. 25:22. The tent of meeting, where Moses had sought revelation from God, had formerly been located outside the camp, but with the tabernacle construction completed, it was placed within the area of the ark of the covenant. Moses could not enter the tent immediately after its construction because of the smoke from the cloud of the Lord that had descended (Exod. 40:34-38), but now with the dedication of the tabernacle implements and sacrifices, he could once more seek counsel from God.

8:4 The candlestick, or menorah, mentioned in 3:31 and 4:9, was a symbol of God's presence and glory. Instructions for construction of the tabernacle were provided in Exod. 25:31-40; 37:17-24. The verses are included here as part of the celebration and dedication of the tabernacle and its implements for worship.

8:7 The purifying process included shaving all the flesh of the Levites, similar to what the Nazarite would do if that vow were broken (6:9,18).

8:8-12 Two bullocks were sacrificed in the ceremony after the Levites had laid their hands on the bullocks' heads as a symbol of substitutionary identification in the atonement process. The order of sin offering and then burnt offering follows the delineation in Leviticus, the first for ceremonial purification and the second for consecration.

8:13-14 This wave offering is sometimes called a "presentation" or "elevation" offering, but here it functioned as a communion offering of celebration for the dedication of the Levites for tabernacle service.

8:15-19 The Levites served as assistants to the Aaronic priests, transporting and maintaining sanctuary structures and implements. They also served as guardians against encroachment upon the holiness of the sanctuary. The substitutionary role of the Levites for the firstborn of Israel is reiterated here (3:40-45; Exod. 13:11-16), with emphasis on the exodus event as the historical precedent for this legislation.

8:24 The addendum to the dedication of the Levites cites their minimum age of service as 25 years, whereas 4:3 suggests a minimum age of 30. The Levites may have served a five-year apprenticeship. During the latter part of David's reign two different censuses were taken of the Levites who were 30 and above and those who were 20 and above (1 Chron. 23:2-5,24-27). Later, in the days of Hezekiah, another Levitical census was taken for those at least 20 years of age (2 Chron. 31:17), implying that the minimum age was reduced under the monarchy.

9:1 In the first month of the second year after the exodus, the Israelites celebrated their second Passover at Mount Sinai, just two days after the receiving of the tribal offerings (7:12-88), and two weeks before the first military census (1:2-44).

9:2-4 The appointed season for the passover was outlined in Exod. 12:12-40. The original Passover lasted only one evening as the Israelites departed from Egypt in haste, but later guidelines dictated that this celebration last for one week, beginning on 14 Abib (later called Nisan). Participants were required to be in a state of ceremonial purity in order to join in the celebration.

9:6-8 Biblical case law arose out of circumstances experienced by the community of faith. Questions of obedience to the commands of God were posed to the leading interpreter of the law, such as the high priest, another priest, or a Levite, who would then seek God's will in the matter.

9:10-13 This legislation probably served as the historical precedent for the second month Passover in the late eighth century b.c., during the reign of King Hezekiah (2 Chron. 30:1-27), after the king had led the people to destroy pagan worship centers in and around Jerusalem. That celebration lasted the full week in accordance with the normal Passover, or unleavened bread sequence (Exod. 12:14-20; 23:15), although chapter 9 does not contain stipulations for the week-long celebration of the Feast of unleavened bread in the second month.

9:14 Israelite law gave considerable attention to the status of resident aliens who identified with the Israelite religion. The same law applied to the native Israelite and to the stranger. Note the cases in 15:14-16 and Exod. 12:49. Second Chronicles 30:25 also notes that sojourners came to celebrate Passover in the days of King Hezekiah from all the former tribal territories of Israel as well as Judah. This would have included many people who had been deported by the Assyrians from Babylon, Cuthah, and other countries (2 Kings 17:24). Anyone who wanted to identify with the Israelite community of faith and who was willing to submit to the Lord's laws and statues was permitted to do so.

9:15 The chronological sequence returns to that of 7:1 and Exod. 40:17, the day when the tabernacle construction was completed—on the first day of the first month of year two. See note at Num. 7:1.

9:17-23 The poetic structure hints that this section was originally a song that was sung during the wilderness journey. This "Song of the Journey" set the stage for the actual departure from Mount Sinai in 10:11-36. The same sequence of marching and camping recurs in chapter 33. The periodic movement of God's presence from one campsite to the next varied from a day to several months—perhaps a year or more at Kadesh-barnea after the people refused to enter the promised land (13:25–14:38). The NT also depicts God's presence in the imagery of the cloud, as in the transfiguration of Jesus (Mark 9:7; Luke 9:34) and at His ascension (Acts 1:9).

10:2 The two trumpets of silver were different from the ram's horn (Hb shofar). The shofar announced the Day of Atonement (Lev. 25:9), and it was used in the march around Jericho at the beginning of the conquest of the promised land (Josh. 6:2-21). The distinctive pitch of the silver trumpets summoned the people to march through the wilderness. One was also blown by the priest Phinehas in the battle against Midian (Num. 31:6).

10:3-10 The priests would sound the trumpets in sequence and at varying duration, and possibly differing pitch, to signal the people for assembly, to set out on a journey, as a battle alarm, or for various feasts.

10:11-13 The twentieth day was less than a week after the unclean persons were able to celebrate Passover on the fourteenth of the second month (cp. 9:8-13). This was also about a month after the week-long Passover described in 9:1-14 (cp. Exod. 13:6). After spending 11 months in the Sinai Wilderness, the Lord would now begin to lead the people to His intended destination—the promised land. Again the Israelites are described as faithfully following the Lord's command through Moses, in the language of the "Song of the Journey" (Num. 9:17-23).

10:12 Paran was west of Midian, east of Egypt, extending northward from some point north or northeast of Mount Sinai, northward toward Kadesh-barnea, and eastward to the Arabah. The text shifts from the wilderness of Paran region (13:26) to a more specific context, in a literary style similar to the listing of the itinerary of the spies (13:21) and later the rebellion of Moses (20:1-13; 27:14). Paran's relationship to Midian is confirmed later in history when the Edomite king Hadad fled from Solomon to Egypt through Midian and Paran (1 Kings 11:18).

10:14-28 The orderly departure from Mount Sinai of the priests, Levites, and 12 tribes follows the pattern of the encampment detailed in 2:1–3:38, with Judah setting out first (v. 14). The tribal leaders who assisted Moses and Aaron in taking the military census (1:5-15) also led their respective groups at the beginning of the victory march to the promised land. Order, harmony, and faithfulness marked the beginning of the wilderness journey.

10:29-32 Who was this Hobab son of Raguel? The dual names, Raguel (=Reuel; Exod. 2:18) and Jethro (Exod. 3:1), in reference to Moses' in-laws are perhaps references to two generations of this Midianite clan, since the Hebrew term can mean "father-in-law," "brother-in-law," or just "in-law." Thus the patriarchal clan leader was probably named "Reuel" (taking "father" as "grandfather" which is common in the Hebrew Bible) and the actual father-in-law of Moses was named Jethro. Others suggest Jethro and Reuel are the same person, since dual names are commonly reflected in Bronze Age texts. The blessing of God was fulfilled for Hobab and his Kenite clan in Judg. 1:16.

Did Moses show a lack of faith by asking his brother-in-law to serve as a guide? The text does not even hint at this suggestion, since the focus is on the involvement of Hobab as a potential recipient of the covenant blessings of Israel. Instead, the idea of shared leadership is emphasized in which Moses was the interpreter of God's direction as revealed through the cloud in the wilderness. Also, divine guidance is not exclusive of human initiative.

10:33-36 The "Battle Song of the Ark" (v v. 35-36) is preceded by a dual chronological marker about the first stage in the movement of the Lord's cloud. A three days' journey would mean a distance of about 35 to 45 miles, based on travel rates mentioned in military annals of the pharaohs of Egypt. On the journey the cloud, symbolizing God's presence and leadership (9:15-23), preceded them at a distance though still covering them for protection. The ark of the covenant of the Lord, the symbolic throne of God in king-to-servant relationship with Israel, led the way for the people. The three-day journey is reminiscent of Moses' request to Pharaoh to allow the Israelites to journey three days into the wilderness to worship the Lord (Exod. 3:18; 5:3; 8:27).

11:1-3 These verses establish the complaint pattern of later narratives (chaps. 11–25): (1) complaint, (2) divine punishment, and (3) naming the place after some aspect of the event. Hence, the "fiery" judgment of God led to the place being named Taberah, or "blaze."

11:1 The Israelites and others who complained were literally "grumbling evil (Hb ra' ) in the ears of God." In his dialogue with Hobab, Moses had spoken three times about the promise of God's goodness (Hb tov, yatav). Good and evil are purposefully contrasted to begin the cycles of rebellion that dominate chapters 11–25. This form of judgment parallels what was meted out against Nadab and Abihu (Lev. 10:1-3), though that fire came from the midst of the tabernacle.

11:4 For mixt multitude see note at Exod. 12:38. The text contrasts with two parallel events in Exod. 16:1-36 and 18:13-27, drawing new perspectives on the themes of God's provision for the people and the matter of leadership on the human level. The human response factor has deteriorated in the current context. Here lusting refers to "craving," not necessarily sexual desire. In Exodus 16 God supplied needed food, but in Numbers 11 the people complained about God's provision.

11:5 The people's complaint is summarized in their focus on free fish in Egypt. This amounted to calling the evil of the Egyptian oppression "good" and God's good provision in the wilderness "evil." Insatiable human lust, whatever the object of desire, will lead to a life of bondage.

11:6 The Hebrew word nephesh can mean "soul," "throat," or "appetite."

11:7 The phrase the manna was as coriander seed is one of the few descriptions of the wilderness diet. This description was inserted to refute the people's complaints. Precise identification of manna is somewhat tentative, but manna's association with coriander seed is probably an indicator of its taste, since coriander was used for flavoring. The comparison of manna to bdellium indicates a yellow-white color.

11:10-15 The effect of the discontentment throughout the camp drew the attention of Moses and God. Though he was angry with the people, Moses approached God with respect. The words of his misery-filled complaints bordered on rebellion, as this section prepares the reader for the rebellion of Moses and Aaron in chapter 20. Moses is the focal person in the first cycle of rebellion (chaps. 11–15); Aaron is the main leader in the second cycle; and in the third cycle, both men rebel, leaving God to raise up a new temporary spokesman, Balaam.

11:16 The term for "officers" (Hb shoterim) also denotes scribes. The tabernacle of the congregation was the place of revelation and mediation, two aspects of the relationship between God and His people.

11:17 The possession of the spirit of God that had been exclusively on Moses would now be distributed to the 70 elders, giving them a spiritual dimension that would set them apart from the administrative and judicial appointees of Exod. 18:25-26. The Spirit of God would enable the elders and officers to carry out the tasks of teaching, judging, and leading the Israelites through the wilderness. God ratified the 70 registered elders by placing His Spirit on them, even two who had remained in the camp. Later in Numbers, Balaam also received the spirit of prophecy from God (24:2).

11:18 Sanctify yourselves refers to the process of consecration through the bathing of body and clothes, which was used to prepare people to receive a theophany—a manifestation of God's presence.

11:20 The supply of quail in Exod. 16:13 was in response to a need for food in the first wilderness journey before reaching Mount Sinai. This request arose out of rebellious discontentment with the continuous provision of manna that God had made.

11:23 The Lord asks Moses, rhetorically, if His strength has become less.

11:25 When God took some of the spirit that was upon Moses and placed it on the Israelite elders, it did not diminish the Spirit that was on Moses. This miracle provided the necessary power and wisdom to those who functioned on behalf of God under the direction of Moses.

11:26 Two elders, Eldad and Medad, who had not attended the presentation ceremony, prophesied in the same manner as the other elders, demonstrating that God's Spirit cannot be confined to any space or time.

11:31-32 In a manner similar to the wind that blew back the waters of the Red Sea in the exodus event, a divinely driven wind brought a large quantity of quails across the camp. Arabs in the early twentieth century are known to have captured between one and two million quail during the autumn bird migration. The extraordinary quantity of quail was swept in from the sea, probably from the Gulf of Aqaba (Elath) if the wind were from the east, and then downward toward the encampment of Israel.

11:33 The very great plague sent upon the people might have been food poisoning due to the time the quail meat remained in the sun without proper processing and drying. Even if there are natural explanations, the ultimate cause was the wrath of the Lord.

11:34 The blessing turned to craving, and the craving to disease and death, leading to the naming of the location Kibroth-hattaavah ("Graves of Craving").

12:1 The supposed reason for the complaint of Miriam and Aaron against Moses was his marriage to an Ethiopian woman. Explanations for the Ethiopian identity include: (1) she was Moses' second wife of Cushite origin (Nubian = modern Ethiopian or Sudanese), whom Moses perhaps had married while Zipporah was back in Midian visiting her father Jethro; (2) perhaps Zipporah (a Midianite) had died and Moses had recently remarried; and (3) Zipporah and the Ethiopian woman were one and the same.

12:2 Aaron and Miriam were challenging Moses' prophetic position as the primary recipient of revelation from God. The ethnic issue was a smokescreen for the real dispute. Miriam and Aaron are both spoken of in a prophetic sense in the OT (Exod. 4:14-15; 15:20-21; Mic. 6:4).

12:3 Though Moses wrote the book of Numbers, the Holy Spirit may have inspired a later copyist to add this comment.

12:4-5 The pillar of the cloud descended to provide the personal encounter for divine disclosure.

12:7 Being called My servant by the Lord and a faithful prophet placed Moses in the category of Abraham (Gen. 26:24) and the "servant" in the Servant Songs of Isaiah (Isa. 42–53).

12:8 God declared of Moses, With him will I speak mouth to mouth. Some translations have "face to face" (Hb peh 'el peh), but Moses could not look upon God's face (Exod. 33:11,20-23). Only Jesus Christ could truly look upon the face of the Father (John 6:44-51). The expression denotes the direct method by which the will of God was communicated through the words of Moses, since what comes out of the mouth of a person echoes his character (Matt. 12:34).

12:10-13 The description of Miriam's disease as white as snow like a stillborn baby suggests a variety of ailments ranging from skin cancer to psoriasis to leprosy (Hansen's disease). All of these would render her unclean according to Levitical law (Lev. 13–14). Both Aaron and Moses expressed their love and concern for their sister in their desperate pleas on her behalf.

12:14-15 The seven days of separation after healing follows the Levitical law consistently, and the purification process described in Lev. 14:1-32 is assumed here.

12:16 The location of Hazeroth in the wilderness of Paran is viewed in the context of the summary statement in 10:12—that the people journeyed from Sinai to the Paran Wilderness in the first phase of the journey to the promised land. The Paran Wilderness is a broad area of northeastern Sinai, bordered on the northeast by the Zin Wilderness within which Kadesh-barnea is located (cp. 33:15-37).

13:1-14:45 The climax to the first cycle of rebellions is the refusal of the people to enter the promised land. The people adopted the majority report of 10 of 12 spies—that the inhabitants of the land and their fortified cities were too strong for them to conquer. The rejection of the land was a rejection of God and His blessings.

13:1 The book of Numbers says the Lord instructed Moses to send out the spies, but Deut. 1:22-23 suggests that Moses sent the scouts at the request of the people. As with many OT historical events, the human and the divine involvements go hand in hand.

13:3 The geographical designations in the chapter move from the broader context of the wilderness of Paran to the more specific citation of Kadesh (-barnea) in the Zin Wilderness (33:36-37), the starting point of their exploration (v. 21). The Zin Wilderness is defined by the desert drainage basin of the Nahal Zin, a subsection of the Paran Wilderness. The Nahal Zin today is viewed as portions of Sinai and the Negev in modern Israel.

13:4-14 The list of scouts introduces a different, presumably younger, group from the elder patriarchal leaders who had led in taking the military census in chapter 1. The list contains a number of unusual names, rarely appearing again in the OT, with the exception of Joshua and Caleb. This gives an indication of the early date of the composition of Numbers, contrary to critics who propose that it was written in the postexilic period, 539–332 b.c.

13:16 The names Oshea (or Hoshea or Hosea), Jehoshua, and Joshua are all variations on the same name, meaning "salvation" or "Jehovah is salvation." New Testament equivalents are Osee and Jesus.

13:17-20 Moses' question whether the land is good or bad builds upon the good-versus-evil theme presented in 10:29-33 and 11:1. The parenthetic note about the season of the firstripe grapes places the exploration of Canaan in August or early September, several months after the departure from Mount Sinai in early spring.

13:21 Parallel to the later description of the land as extending from Dan (in the north) to Beer-sheba (in the south), these parameters reverse the order and extend the distance from south of Beer-sheba to Rehob of Hamath in southeastern Lebanon, somewhat north of Tel Dan. Hamath is recounted as a city on the northern border of the promised land (34:7-8) and later of the Israelite kingdom of David and Solomon (1 Kings 8:65).

13:22 Hebron is said to have been fortified seven years before Zoan, which was in the eastern Nile Delta, about 100 miles northeast of Cairo. The Egyptian name for Zoan is Dja'net, which was pronounced by the Greeks as Tanis. It is associated with the site known as Tel el-Daba. The names of the three clans of the Anakim reflect Semitic background for these giant individuals.

13:23-24 The Hebrew word 'eshcol means "a cluster of grapes," and hence brook of Eshcol reflects the productivity of the vineyards in the valley, which is located west of Hebron. Ripe pomegranates and figs suggest a date of late August or early September for this exploration of Canaan.

13:25 The scouts' forty days of exploring the land matches the approximate time it would have taken for the 350 to 400-mile journey on foot, based upon the 12 to 15 miles per day average recounted in the annals of the Egyptian military campaigns of Thutmose III (1504–1450 b.c.) and Ramesses II (1290–1225 b.c.).

13:26 The Israelite scouts had departed from the Paran wildernss area and had worked their way north into the Negev and through what would later be Judah and Israel. The Israelites meanwhile continued their journey to the oasis of Kadesh-barnea, presumed to be the area of Quseima, at the headwaters of the wilderness basin of the Nahal Zin.

13:27 The report of the scouts began on the positive side with the demonstration of the fruitfulness of the promised land. Milk and honey became the classic description of the abundance of natural flora and fauna of the land of Canaan (Exod. 3:8,17; 13:5; 33:3; Lev. 20:24; Deut. 6:3; 11:9). This assessment is echoed in the Egyptian travel account "The Story of Sinuhe" in which the princely emissary described the land of Yaa and its abundant produce.

13:28-29 The tenor of the report quickly changed to a negative assessment of the possibility of conquering the heavily fortified cities and the numerous inhabitants, which they claimed included giants (children of Anak). The problem was that the people focused on their own strength rather than the power of God. The point of the later victories over the Midianites, Amorites, and Canaanites was to demonstrate God's strength. The power of Israel was never in her armies; victory came at the hands of the Lord of Hosts. Recent discoveries that confirm the biblical data suggest a complex composite of ethnic groups living in the land of Canaan during the Late Bronze (1550–1200 b.c.) and Iron 1 (1200–1000 b.c.) ages.

The Amalekites were a semi-nomadic tribe from the region of Edom that ranged throughout the southern Levant, from northern Sinai to the hill country of Samaria. Hormah (Tel Masos in the Negev) may have been one of their cities (14:45).

The Hittites, known from the patriarchal period (Gen. 23:3-20), were from the central highlands; they originated in eastern Anatolia around the third millennium b.c. The Hittite Empire flourished in the late Bronze Age (1550–1200 b.c.). Centered in Hattusa, it extended from central Anatolia to the upper Euphrates River and to the northern Levant.

The Jebusites were a non-Semitic clan who lived in Jerusalem during the middle Bronze through Iron 1 periods (2000–1000 b.c.), and who remained in control of the city until the time of the Davidic conquests (2 Sam. 5:6-9). They are unknown outside the Bible, though the city of Jerusalem is mentioned in the cuneiform documents from Tel Amarna from the late Bronze Age (1550–1200 b.c.). Scholars have suggested they may have been a subclan of the Perizzites or related to the Hurrians. The Table of Nations lists the Jebusites as descendants of Canaan (Gen. 10:16).

The Semitic Amorites lived in the hill country of the central and southern Levant. The term "Amorite" can refer to a number of inhabitants of areas known today as Syria, Lebanon, Jordan, Israel, and Palestine, and more specifically to ethnic descendants of Canaan as delineated in Gen. 10:16. They were referred to as the Amurru ("Amorites" or "westerners") in Akkadian records at Mari and the Martu in Sumerian texts of the third and second millennia b.c. Egyptian records describe their territory as extending from the Negev to the heights of Lebanon.

The Canaanites emerged in the middle Bronze Age (2000–1550 b.c.) in the southern Levant (Gen. 12:6) and continued to be a significant percentage of the population into the late Bronze Age (1550–1200 b.c.) and Iron 1 Age (1200–1000 b.c.). The land of Canaan was controlled by Egypt under the Eighteenth (Empire Kingdom, 1570–1400 b.c.) and Nineteenth (Ramesside, 1302–1175 b.c.) dynasties. The region extended along the Mediterranean Sea from the Wadi el-'Arish to Hamath in Lebanon, and inland to the Jordan Valley region. The designation of "Canaan" may derive from the Akkadian word meaning "red purple," based on the production of red-to-purple dyes produced from the abundant murex shells along the Lebanese coast. Other scholars point to the Semitic root k-n-' meaning "to bend, be subdued." The earliest reference to "Canaan" comes from the eighteenth century b.c. in Mari.

13:30 Caleb was the first to counter the objections of the majority of the scouts. The name Caleb means "dog," and it serves as an example of the danger of reading too much into the meaning of biblical names.

13:32 The evil report was circulated by word of mouth. The grumbling grew into greater discontent as the scouts exaggerated the stature and strength of their enemies.

13:33 The reference to the descendants of Anak as giants (Hb nephilim) was designed to instill fear in the hearts of the Israelites. The Nephilim, "fallen ones," are noted in Gen. 6:4 as the offspring of the "sons of God" ("angelic beings" or "divine warriors") and the "daughters of men." They all would have been destroyed in Noah's flood (Gen. 6:11ff), so it is best to conclude that the frightened spies gave an exaggerated report.

14:2-3 The grumbling rebellion against God and His gift of the land reached a climax when the Israelite congregation wished they had died in the land of Egypt or in this wilderness. Persons in fear and depression focus on the negative side of events and circumstances rather than turn their hearts and minds to God, the source of hope and deliverance.

14:4 The rebellion included the rejection of God's chosen and faithful leaders, Moses and Aaron.

14:5-9 Moses and Aaron fell on their faces in humble submission before God at the entrance to the tabernacle where the people had gathered. At the same time they were bowing before the rebellious Israelites, propitiating God on their behalf. The faithful scouts Joshua and Caleb rent their clothes. The tearing of one's garments was a gesture of mourning for the dead, for expressing lament over disease or plague, and for introducing a prophetic lament of judgment against an individual or nation.

14:10 God's dramatic intervention in the history of His people is integral to fulfilling His promise to bless His people. Here, as in 12:5; 16:19; Exod. 14:19, the dynamic work of God demonstrates how He will intervene in history when the survival of His people is at stake. The theophany of the cloud/fiery pillar became even clearer to the Israelites as they grumbled against God.

4:11-12 The miraculous signs the Israelites had experienced in their deliverance from Egypt and their wandering in the wilderness were all forgotten. God threatened to destroy the Israelites and start over with a new people through Moses.

14:13-16 Moses intervened on behalf of a rebellious nation with an appeal to God's reputation among the nations (the Egyptians shall hear it) and to the power of God to fulfill His promises. God's glory was at stake in this crisis.

14:14 Most translations have face to face (lit "eye to eye,"), but neither Israel nor Moses could look upon God's face (Exod. 33:11,20-23). The expression denotes the method by which the will of God was communicated directly through the words of Moses. The "face" of God was His continual presence in the pillar of cloud by day and the pillar of fire by night.

14:17-18 God's longsuffering character means He is slow to anger: He was willing to endure the rebellion of the people for an extended period of time and to respond to their waywardness with grace and faithfulness. Later in Israelite history, the prophets responded to Israel's idolatrous practices of adopting Canaanite gods and goddesses in worship and practicing injustice against their own people by declaring that God's longsuffering would soon come to an end. His judgment came to pass in the Assyrian and Babylonian invasions of Israel and Judah in the eighth and sixth centuries b.c.

Great mercy describes God's abundant lovingkindness and covenant loyalty to the descendants of Abraham, Isaac, and Jacob. But in spite of His love, His justice and righteousness would not allow Him to clear the guilty. Moses' understanding of the balance between the love of God and His righteous judgment came through his close relationship with God.

The phrase visiting the iniquity of the fathers upon the children meant that stemming the tide of sinfulness within the family structure often took many generations. God does not cause one's descendants to suffer because of the sins of their fathers (Deut. 24:16; Ezek. 18; see note at Exod. 20:4-6), but He does punish children who keep doing the same sorts of sins as their parents. This passage set the stage for the words of the Shema (Deut. 6:4-9), which instructed parents to set an example in the worship of God in the context of the family.

14:19 The request for pardon was Moses' way of asking God to show the Israelites His merciful love instead of His righteous judgment.

14:20-23 God's reputation would be preserved through the meting out of His judgment against the disobedient first-generation leaders, and His mercy would be extended to the generation that followed. In refusing to enter the promised land, the older generation had rejected an essential part of their covenant relationship with God that was set forth in the Abrahamic covenant (Gen. 12:1-3,7; 13:14-18; 15:18-21; 17:7-8).

14:24 Caleb, the faithful scout from the tribe of Judah, would join Oshea (Joshua) of Ephraim as one of only two exceptions to God's judgment against the 10 scouts who had issued the majority report (v. 30). Thus the passage echoes the theme of the book of Numbers—that those who followed God's instructions faithfully would experience the fullness of God's blessing in the promised land.

14:25 The wilderness by the way of the Red sea was the line of the trade route that connected to Ezion-geber on the Gulf of Aqaba/Elath from Kadesh-barnea through the Zin Wilderness and the southern Arabah. The terminology refers to the eastern arm of the Red Sea known as the Gulf of Aqaba (1 Kings 9:26-28).

14:28 As truly as I live is the language of the court as Jehovah, God of Israel, took an oath on His own honor and announced the verdict against the guilty spies. Punishment would be dispensed in a slow and methodical manner (cp. v v. 21,35).

14:34 A form of talionic justice (judgment equal to the crime, "an eye for an eye") was announced: forty days of spying, which led to the negative report, would be matched by forty years of wandering, with an effective death sentence on the first generation of Israelite leaders and militia.

14:42-43 Any attempt to launch out in conquest of the land without the Lord's blessing would be futile. Deliberate disobedience to God's command not to attack the Canaanites would meet with resounding defeat.

14:45 The city of Hormah has been identified tentatively with Tel Masos in the Beer-sheba Valley region.

15:1-41 This chapter consists of three units that address important matters issuing from the rebellious acts in chapters 11–14: land, sinfulness, and the need to remember God and His revelation.

15:2 When you come into the land clearly implies that God would bring the second generation into the land He had promised Abraham and Moses.

15:3-9 An offering by fire presented in celebration stands in contrast to the destructive fire of God depicted in 11:1-4. The book of Leviticus focuses on the animal sacrifices and the manner in which they were offered, while Numbers 15 and 28–29 emphasize the produce of the land—grain, oil, and wine—that the Lord would provide for faithful Israel. The consecration offering described in Leviticus 1 in which the entire offering was consumed by fire on the altar is the burnt offering. This form of dedication typically followed the sin offering that was given to restore one's relationship with God through atonement and purification. The sacrifice in performing a vow and the peace offerings were forms of communion offering, designed to celebrate the relationship with God among the community of faith. Out of those blessings the people would bring offerings from the produce of the land in celebration of the Lord's goodness and miraculous works in history, commemorated in the appointed festivals: Passover, Pentecost, and Tabernacles. Numbers 15:1-21 complements Leviticus 1–3 with details about the amounts and proportions of grain, oil, and wine that were supplements to the normal offerings.

15:14-16 Sacrificial requirements were the same for native Israelites and foreign residents who wanted to identify with the Israelite faith and submit to the authority of the Torah. Faith for Israel was not limited to the descendants of the sons of Jacob. This issue complements the mixed multitude who complained about the food supply in chapter 11, and it also follows the tradition of 9:14 with regard to the stranger that sojourneth with you celebrating Passover; see verses 29-30.

15:17-21 The first of your dough, a form of firstfruits offering, was dedicated to the Lord in celebration of the abundant produce from the land. During the harvest of barley and wheat in the spring—the season of Passover, Unleavened Bread, and Pentecost—the firstfruit grain offering was presented to God. Even the mundane daily practice of kneading dough for making bread was to be a time of worship and celebration of God's goodness (1 Cor. 10:31). According to Num. 18:11-16, all firstfruits and products offered in devotion to the Lord were given to the priests to support their services to the community.

15:22-29 Unintentional sins (ye have erred . . . by ignorance) included matters in which the individual or community acted unknowingly in breaking a legal stipulation or in failing to perform certain ritual requirements. Leviticus 4:1–5:19 provides several examples.

15:30-31 In the textual backdrop of Israel's rejection of God and the promised land, the matter of willful defiance of God's word is raised. When a person acted presumptuously in breaking the covenant relationship, that person blasphemed the Lord and defamed His righteous reputation. The penalty was either capital punishment or permanent banishment from the community of faith.

15:32-36 The defiant breaking of the law of God is exemplified by an Israelite who gathered sticks upon the sabbath, when no work was permitted. The Sabbath was called the sign of the covenant, so the breaking of the Sabbath law was considered a rejection of the covenant relationship with God. Capital punishment by stoning for breaking this law seems harsh by modern standards, but at this crucial juncture in Israelite history, a case precedent would be set for dealing with a person who deliberately broke the covenant.

15:38-39 The instructions in this verse were about the outward symbol for reminding the people of their covenant faith—the blue corded fringes attached to the borders of their garments (Deut. 22:12). This practice was followed in the time of Jesus and remains a tradition among orthodox Jews today.

15:40 The words That ye may remember, and do all my commandments provide a parallel to the phraseology of chapters 1–10: that the people or Moses did according to all that the Lord commanded (see note at 1:17-19).

15:41 The declaration I am the Lord your God resonates with covenant overtones, calling to mind the initial words of Moses' encounter with God in Exod. 6:2-8 and the introduction to the Ten Commandments in Exod. 20:2.

16:1-19:22 The second cycle of rebellion focuses on a challenge to the Aaronic priesthood. This section warns against violation of the holiness of the sanctuary.

16:1 In patriarchal tribal societies in the ancient Near East, the firstborn son often carried on the religious traditions for the family. This could be why Dathan and Abiram and On, who were from the tribe of Reuben, the firstborn of Jacob, decided to join the rebellion. But the leader of the insurrection was Korah, a Levite from the Kohathite clan. The Kohathites had been granted responsibilities in 3:27-32; 4:1-20, but Korah wanted a higher status (16:8-10).

16:3 Korah's claim that all the congregation are holy . . . and the Lord is among them had an element of truth, since God had called Israel to be "My kingdom of priests and My holy nation" (Exod. 19:6). But that role was based on Israel's faithful obedience to God's revelation. God had ordained Moses and Aaron's exalted positions; they had not assigned themselves these roles.

16:6-7 The censers were pans or shallow bowls with long handles (Lev. 10:1) in which the priests carried hot coals upon which incense was sprinkled. Incense enhanced the sweet-smelling aroma of burning sacrifices that ascended into the heavens, symbolically entering into the nostrils of God (Lev. 1:9,13,17; 2:2,9; 3:5,16). Moses' words the man whom the Lord doth choose, he shall be holy set the challenge in the court of God to defend the truly faithful servant.

16:9-10 Korah and the Kohathites had a favored status among the three Levite clans in handling the holy things of the tabernacle (3:27-32), but they desired greater glory for themselves.

16:14 The rebels claimed Moses had failed to bring the people to a place of rest and abundance. They would not admit that it was their rebellion that had led to the wilderness judgment.

16:19 The glory of the Lord, probably manifest as a cloud (v. 42), dramatically intervened in sight of the entire Israelite congregation.

16:22 Only the true servants of God—Moses and Aaron—fell upon their faces and, risking their own lives, appealed to His graciousness so all the congregation might not suffer His wrath. The true servant of God puts the needs of the people before his own welfare.

16:24 Here a tabernacle refers to a family dwelling.

16:26 The tents, families, and property of the rebellious leaders had effectively been dedicated to destruction (Hb cherem), and anyone who touched any of these things would be swallowed up in the devastation.

16:33-35 The pit (Hb sheol) at this point in Israel's history was perceived to be a shadowy, unknowable realm of the dead, the netherworld of both good and evil where a person was gathered among ancestors at death. In this incident the bodies of the leading rebels, their families, and their possessions plummeted into the gaping abyss. A judgmental fire . . . consumed the other 250 insurrectionists. The second census informs us that Korah's fate was the same as that of Dathan and Abiram (26:10). Sheol is described as opening its mouth to receive the dead (Prov. 1:12; Isa. 5:14; Hab. 2:5). In the Pentateuch the realm of Sheol and the dead is under the sovereign power of the God of Israel. Since Moses pronounced the curse before it happened, no one could mistake the judgment as accidental.

16:36-40 Divine instruction (And the Lord spake unto Moses) came to the faithful recipient who had followed the Lord's commands throughout this miraculous event. Death can have both contaminating and cleansing effects. Touching and even being in close proximity to the dead could render a person unclean. Yet the fiery death of the 250 rebellious collaborators brought purification to the brasen censers. Now the raw materials could be used as a holy memorial.

16:41-50 The lesson of the previous day was soon forgotten as all the congregation of the children of Israel murmured against Moses and Aaron, citing them as the reason for the judgment against the rebellious Korah and his conspirators. God's reaction resembled the judgment sequence of the previous day with a call for the people to separate themselves from the insurgents as God's glory descended, lest they be consumed in the judgment. Aaron's atonement for the people portrays the concept of propitiatory atonement as he literally stood as the mediator between the dead and the living to ward off the wrath of God.

17:2-3 The rod was the official symbol of the tribal chieftain, which in Babylonia and Egypt often was designed to represent its owner. One word (Hb matteh) means both "tribe" and "rod/staff/scepter," and each carried some signification of tribal identity. In this context the names were inscribed for identification. Perhaps the names were those of the patriarchal leaders who took the census of the military in chapter 1.

17:4 The solemnity of the test of leadership was evidenced by the placement of the inscribed staffs in the tabernacle of the congregation before the testimony, where the high priest went once a year on the Day of Atonement to cleanse the holy place because of the sins of the people.

17:8 The fourfold statement of the miraculous produce from Aaron's staff (was budded, and brought forth buds, and bloomed blossoms, and yielded almonds) heightened the drama, with God demonstrating the priority of the Aaronic priesthood. In Jeremiah's call to ministry (Jer. 1:4ff), his vision of the budding almond branch demonstrated God's concern that His word and His will be accomplished in the life of the prophet and the nation (Jer. 1:11-12). The white blossoms of the budding almond tree were a symbol of holiness and purity that God expected from His faithful priestly servants. The Aaronic priests were to serve as mediators between God and Israel. Holiness and purity were to permeate their words as they taught the people of God the statutes and precepts of the Lord (Lev. 10:11).

17:10 After Moses showed the other tribal leaders the collection of tribal staffs, they were able to see God's blessing upon Aaron's staff. Then Moses placed Aaron's staff in front of the ark of the covenant as a sign against the rebels that God had indeed chosen the Aaronic line for priestly service. Aaron's priestly line prefigured the high priesthood of Jesus Christ, who exemplified the qualities of purity and holiness in His earthly ministry, who as a priest of a higher order—of Melchizedek—offered Himself as the unblemished paschal lamb for our sins. In light of the priesthood of the believer in Christ, the need for purity and holiness in Christian service is duly emphasized.

17:11 Moses the faithful and humble servant of God carried out the Lord's instructions, even though the opposition again had placed a heavy burden on his shoulders. In the manner of Paul's words in Rom. 12:1, Moses offered himself as a living and holy sacrifice in service to God.

18:2-6 The Aaronic priests were camped in front of the entrance to the tabernacle on the east side of the sanctuary. The three clans of the Levites—Kohathites, Gershonites, and Merarites—were camped on the other three sides. This arrangement provided a physical and spiritual barrier against violation of the holy place. The Levites performed various maintenance and transportation duties for the tabernacle, but only the priests could actually touch the holy furnishings.

18:7 The prohibition against violation of the sanctity of the tabernacle is expressed in verses 3,4,5,7,22, along with the consequences for infringement. Trespassers and irreverent persons would be put to death, so that God's wrath might not bring widespread destruction on the nation.

18:8-13 The priests and Levites would not be given territory in the promised land like the other tribes, but their provisions were gifts of tithes and offerings from the people. Portions of all sacrifices but the burnt offerings, which were to be totally consumed by the fire on the altar, were dedicated to the Lord and then provided as gifts for the priests and Levites. Even the priests and Levites were required to tithe their gifts to the Lord (v. 26). This section complements similar allocations described in chapters 3; 4; 8; 35; and Leviticus 8–9.

18:14-19 Based on the principle of Exod. 11:1-10 and 13:2-16, Israel was redeemed through the firstborn of Egypt, both human and animal. As the Levites provided redemption for the firstborn of Israel's families (Num. 3:40-51), so every thing that openeth the matrix in all flesh was to be presented to the Levites as provisions for them and their families. Since unclean animals could not be consumed, their redemption price was paid in shekels.

18:20-24 The gift of the tenth to the children of Levi was new legislation, whereas much of verses 1-20 is a review of existing legislation. This highlights the role of the priests and Levites within the community after the threat to their positions in the Korah rebellion. These requirements are anticipatory in that they assumed God's blessing in the land after the conquest.

18:25-31 The Levites in turn were required to present to the Lord a tenth part of the tithe, and thus participate in the full cycle of blessings. The best thereof, the highest quality from the produce of the flocks and fields, was to be presented to the Aaronic priesthood.

The cycle of blessing begins and ends with the Lord: (1) The Lord instructs His people in the proper sowing and reaping principles. (2) As the people obediently sow and reap, He blesses the community of faith with an abundant harvest of flocks and fields. (3) The firstborn, firstfruits, and first ripe produce are consumed by the priests after portions have been sacrificed to God. (4) Tithes and offerings are also presented to the holy and faithful Levites for their provision, as additional portions are rendered to God. (5) Then the Levites present a best-of-the-best tithe of their received tithes to support the Aaronic priesthood, who then offer additional portions to God in thanksgiving and praise.

19:2-6 The original historical context of the red heifer ritual was under the auspices of the priesthood of Eleazar, while his father Aaron was still alive (his death is cited in 20:22-29). The sprinkling of the blood of the slaughtered heifer is consistent with other blood rituals in the Pentateuch (Lev. 4:6,17; 8:11; 16:14,19). The unblemished heifer was entirely red—not spotted or mottled.

Elsewhere it was a bull that was sacrificed as a sin offering for the high priest and his family (Lev. 4:3-12; 16:6,11), or on behalf of the entire community (Lev. 4:13-21). Thus the female young cow is specified here so there would be no confusion of purification agents or rituals. The redness of the heifer reflected the color of blood, as did the other sacrificial elements burned with the heifer. The amount of purification ashes ensured that the ritual need not be repeated often.

The plant species translated hyssop was probably not the Greek hussopos, but marjoram, sage, or thyme, the leaves of which are very absorbent. Other reddish or colored elements in ritual sanctification included cypress wood, roses, red wine, and cedar sap.

19:7-10 The priest, the assistant who burned the heifer, and the one who gathered and stored the ashes, were each made unclean by touching this purification (sin) offering—the red heifer ashes—but this was a lesser state of uncleanness than what was generated by touching a dead body. The ashes alone caused uncleanness, but when mixed with water they became a purifying agent. This seeming paradox is similar to that of blood, which was used for the ultimate purification of the holy place on the Day of Atonement, yet rendered a person unclean if improperly used or eaten.

19:11-22 Ritual impurity from exposure to a dead body required a "sin offering" that was actually a purification. Failure to perform the symbolic cleansings on the third and seventh days resulted in banishment from the community or death. Contamination could result from several situations: (1) being in or entering a tent where someone had just died, (2) contact with the dead in battle or by accidental proximity, or (3) contact with a grave or its remains. The seven-day period of the impurity was the maximum length for persons who had become unclean through a variety of serious diseases. Other forms of impurity, such as contact with the red heifer, rendered a person impure only until sundown.

19:13 The severity of the impurity resulting from touching a corpse is evidenced in the ritual washings administered on the third and seventh days, the potential of defiling the sanctuary from a distance if left unpurified, and the potential penalty of (Hb) karath—being cut off from the community.

19:21 In future generations (a perpetual statute) this purification offering and ritual would be a common purification offering, not only because of the exposure to corpses, but because it was considered acceptable for cleansing other forms of impurity. It often functioned as an instant sin offering in the second temple rituals. In his presentation of the person and work of Jesus Christ as superior to OT ceremonies, the writer of the book of Hebrews combined the ritual of the ashes of the red heifer with that of the Day of Atonement in demonstrating the once-and-for-all sufficiency of the blood of Christ in cleansing us from all our sins (Heb 9:11-14).

20:1 The first month, Abib (Nisan), in the spring of the fortieth year, brought the conclusion of the punishment of Israel in the wilderness. The chapter begins with the death of Miriam and concludes with Aaron's death on the first day of the fifth month of the fortieth year after the exodus (33:38-39). This was the month of the deliverance from Egypt, in which the people should have been celebrating the Passover and the Festival of Unleavened Bread in the promised land. Instead they found themselves back at Kadesh after 40 years. Once more they grumbled about their water supply just as the first generation had done soon after they crossed the Red Sea (Exod. 15:23-26; 17:1-7). On Kadesh and the Zin Wilderness, see note at Num. 13:26. Miriam's death is recounted briefly. Its inclusion here provides a clue about the coming sin of Moses and Aaron.

20:2 The grumbling Israelites were now back where they had first received the scouts' report assessing the promised land (13:25-26). Their 10-person majority report had produced a rebellious rejection of the land by the Israelites and the 40-year judgment in the wilderness. Miriam had just died, and Moses and Aaron were aging leaders suffering the loss of their beloved sister, who had rescued the infant Moses from death at the hands of the Egyptians.

20:3-5 The shortage of water led to an insurrection of the Israelites against their leaders. Once more the people claimed that it would have been better to die in Egypt than to suffer such hardship in that barren wilderness. They preferred bondage, oppression, and death in captivity over their miraculous deliverance, freedom, and provision from the Lord.

20:5 The wilderness around Kadesh was a difficult environment, but the people were responsible for their own predicament because they had refused to enter the land that "floweth with milk and honey" (13:27).

20:8 The rod mentioned here was probably the rod of Aaron that had budded, blossomed, and produced almonds to confirm Aaron's priestly authority (see note at 17:8). It was kept before the ark of the testimony as a warning to any future grumbling rebels (17:10). The water the Lord promised to Moses and Aaron would be more than enough for the people and their animals.

20:9-11 Moses fell into unfaithfulness by unleashing a verbal attack on the rebels and declaring that he and Aaron were about to bring forth water from a rock. Then he smote the rock twice instead of speaking to it. He presumed upon the presence of God to respond faithfully and graciously to his rebellious acts.

Geographers and biblical interpreters have written for years of the aquifers beneath portions of the Sinai Peninsula. The several oases such as at Serabit al-Khadem, Ain Hawarah, Ain Khadra, and Ain el-Qudeirat (Kadesh-barnea) provide examples of such abundant water. Nevertheless, provision of water where none had been before was a miracle displaying the grace of God.

20:12 Moses' actions were similar to those of an idolatrous pagan magician who claimed to have god-like powers. Holiness and purity, parallel themes of the book of Numbers, had been violated by Moses and Aaron. The cycles of rebellion now had reached from the general population to its most noble leaders.

20:14-17 Moses' message to the king of Edom followed classical Hebrew epistolary form and customary protocol of the Bronze and Iron ages. The content had all the earmarks of ancient Near Eastern diplomatic correspondence between nobles delivered by royal messengers.

The mention of the point of origin for the letter at Kadesh, a city in the uttermost of thy border, made the king of Edom aware of Israel's immediate need for passage. If this Kadesh is taken to be Kadesh-barnea, and if it lay near the border of Edomite territory, this implies that some of the early tribal Edomites had settled or controlled some areas west of the Arabah. Others believe the phrase means that Israel under Moses was simply approaching the Edomite region. If Edom was transitioning from a seminomadic society to a sedentary culture, "outskirts of your border" would have been rather fluid. Like Israel, the Edomites did not become a formal state in the modern sense until the Iron II period (1000–550 b.c.).

20:17 Moses' request included specifics about how the Israelites would respect Edomite domain if they were granted passage. The seasonal description indicates spring, when grain fields were at or near harvest time and vine dressing for the summer and fall crops had just begun. Thus it was important to assure the Edomites that their crops would not be trampled or scavenged. Water rights also were of great concern, even as they are among the Israelis, Palestinians, and Jordanians today. The Israelites would presumably bring their own water supply from Kadesh during their brief passage of perhaps two days through the Edomite highlands.

The king's high way was a famous trade route connecting Damascus with Arabia, Sinai, and Egypt through the Transjordan tablelands (Golan, Bashan, Gilead, Ammon, Moab, and Edom) and the southern mountains, paralleling the Arabah on the eastern side. Caravans brought highly prized incense, spices, perfumes, precious jewels, and copper from the Sinai and Paran wilderness sources.

20:19-21 The suggestion of payment for safe passage was in keeping with ancient Near Eastern protocol, as tolls or tribute were often exacted from trade caravans. The harsh Edomite answer caused bitter feelings between Israel and Edom for centuries.

20:22 The location of mount Hor depends on the route followed by the Israelites. As with Kadesh (v. 16), Mount Hor was on the border with Edom, according to 33:37. Suggested mountains have included the traditional Islamic identity of Jebel Nebi Harun ("Mount of the Prophet Aaron") near Petra; Jebel Medra about six miles northeast of Kadesh; 'Imaret el-Khurisheh about eight miles north of Kadesh; or Jebel Madurah about 15 miles northeast of Kadesh-barnea.

20:25-26 Aaron's death, like the death and burial of Abraham (Gen. 25:8), Ishmael (Gen. 25:17), Isaac (Gen. 35:29), Jacob (Gen. 49:29, 33), and then later Moses (Num. 27:13; Deut. 32:50), is described as being gathered unto his people. The phrase conveys the idea of being reunited with one's ancestral families in Sheol, the place of the dead. A person was not to be left unburied or "ungathered" since this was viewed as a disgraceful end of life.

21:1 The way of the spies was another trade route leading from Kadesh-barnea to Arad along which the fortresses of Bir Hafir, Oboda, and Aroer were built during the Israelite monarchy.

21:4 The trade route referred to as the way of the Red sea extended from Elath on the eastern finger of the Red Sea in the Gulf of Aqaba northward through the Arabah to the Dead Sea. Hence the desert route would have the Israelites approaching the northern end of the Arabah from the southwest, and then crossing the Arabah between Tamar and Zalmonah.

21:5 For the seventh time, the people spake against God, and against Moses. Their words were the same monotonous complaint about food and water.

21:6-7 God's judgment against the people came in the form of fiery serpents, likely the carpet viper (Echis carinatus or E. coleratus).

21:8-9 The Lord directed Moses to make a fiery serpent, and set it upon a pole as an antidote for those who had been bitten by these snakes. Those who looked at this snake image would be healed—by faith in God's provision, not by faith in the brasen serpent. Because it was God who graciously did the healing, it was neither idolatry nor magic (cp. 2 Kings 18:4). John's Gospel cited Jesus' use of this imagery as a metaphor for His crucifixion. Just as those in Moses' time looked upon this snake and were healed, those who look in faith to the Christ who was lifted up on the cross will be healed of their sins. Those who looked upon Him and believed in Him would have eternal life (John 3:14-16).

21:10-13 The pattern of the Israelites' journey was from south to north, skirting Edom.

21:14-15 The book of the wars of the Lord was apparently an early source of Israelite documentation of God's victories on behalf of His people, perhaps in poetic form. This source is otherwise unknown in the OT, though paralleled by the book of Jasher, cited in Josh. 10:13 and 2 Sam. 1:18. This quotation implies that the original composition was longer. The mention of brooks is indicative of the Arnon River gorge. Ar of Moab was a city, probably south of the Arnon River (v. 28; Deut. 2:9; Isa. 15:1).

21:16-20 The epic narrative poem sung by Israel continues the journey motif from this well where the Israelites did not complain about a lack of water. They journeyed to the sites of Mattanah ("gift"), Nahaliel ("river of God"), Bamoth ("high places, cultic center"), a valley in the Moabite countryside, and the peak of the Pisgah mountains which overlooks Jeshimon ("wasteland"). Translators and commentators alike have faced the problem of whether these are genuine place names or just descriptive terms.

Mattanah has not been identified, though Khirbet el-Medeiyineh (Madaynah) has been suggested. Y. Aharoni identified Ije-abarim (Iyyim) with Khirbet el-Medeiyineh, located about 11 miles northeast of Diban. Nahaliel has not been located, though this could be a reference to the Wadi Zerqa-ma'in, which flows from the central highlands to the Dead Sea.

Bamoth has not been identified, though it could have been preserved in the longer form Bamoth-baal (22:41) or Beth-bamoth of the Mesha Inscription. Bamoth was a common place name that was combined with names or titles of deities in the naming of important worship centers among the Canaanites and the Amorites. This Bamoth may have been somewhere near Mount Nebo in the Pisgah range. On a clear winter day from the traditional Mount Nebo, one can see where the Jordan River flows into the Dead Sea, the northern end of the Judaean Wilderness and the Jericho oasis.

The valley in verse 20 could be identified with the Wadi 'Ayun Musa, about two miles northeast of the corner of the Dead Sea. Finally, Aharoni identified Jeshimon as Beth-jeshimoth, part of the realm of Sihon of the Amorites that was conquered by Israel (Josh. 12:3). The Way of Beth-jeshimoth descended from Heshbon westward toward the Jordan River.

21:21-22 Moses dispatched diplomatic envoys to Sihon king of the Amorites to negotiate rights of passage northward along the king's high way in the Transjordan highlands and then westward down the hillsides to the shores of the Jordan River. The Amorites were a large ethnic group that formed in upper Mesopotamia near the end of the early Bronze Age, about 2300–2000 b.c. Sometimes the word "Amorite" is used generically in the Bible as a reference to the population of Canaan.

21:23-25 Sihon, the recent usurper and conqueror of Moab, refused passage. Perhaps he had heard of the encounter with Edom and thought his response would be treated the same way. But his military's attempt to block the advance of Israel was met with a resounding defeat, a victory that would be remembered throughout Israel's history (Deut. 2:26-31; Josh. 12:2-5; 13:21; Judg. 11:19-21; 1 Kings 4:19, Neh. 9:22; Jer. 48:45). Biblical and extrabiblical evidence locates Jahaz somewhere between Dibon and Medeba. The Amorite kingdom of Sihon spread from the Arnon to the Jabbok rivers, a north-south length of about 45 to 50 miles, flanked by the fortified towns of the Ammonites on the eastern and northern sides.

21:26-31 Heshbon was the major city of Sihon at the time of the Israelite conflicts. S. Horn suggested that the Heshbon of Sihon could have been located at Jalul, or another nearby site. The Amorite woe oracle song, which the Israelites adapted for singing about their victory over the great conqueror Sihon, denounced the Moabites and their god Chemosh. Portions of this song would be recounted in the prophets' oracles against Moab in the eighth to the sixth centuries b.c., including Isa. 15:1-14 and Jer. 48:1-47.

Chemosh was the patron deity of the Moabites. He is first mentioned among the deities at Ebla about 2600–2250 b.c. and was associated with mud brick production and then later with agricultural production. The worship of Chemosh of Moab was brought into Jerusalem in the tenth century b.c. by King Solomon, who built a temple to Chemosh on the hill opposite that upon which the temple of the Lord was built early in his reign. Chemosh is mentioned 12 times in the Mesha Stele, including the appellation Ashtar-Chemosh, as the god who enabled Mesha to break the yoke of Israel's domination, recapturing and rebuilding a number of his cities, including Jahaz (v. 23) and Dibon (also Dibon-gad in 33:45-46), Almon-diblathaim (33:46-47), and Medeba (21:30). Heshbon is not preserved in the Mesha Inscription, though it remained a vital city during this period in Moab's history.

21:32 Jaazer (also called Jazer) may have come under Amorite dominion in the expansion of Sihon or Og into the Ammonite region. Jazer was both the name of a region (32:1) and its principal city (32:3). The city was located in the valley of the Wadi Kefrein, which flows down toward the Jordan River. It was identified by J. Simons with Khirbet-Gazzir, about 10 miles northwest of Amman.

21:33-35 The capital of Og the king of Bashan was located at Ashtaroth, situated on a northern tributary of the Yarmuk River (Deut. 1:4). The battle ensued at Edrei, generally associated with modern Der'a on the Syrian-Jordanian border, about 30 miles east of the Sea of Galilee. Later Edrei would be included in the territorial allocation of the Machirites of the eastern half of the tribe of Manasseh (Josh. 13:31). Though no other battles in this campaign are recounted in Numbers, 60 cities from the kingdom of Og of Bashan were subjected to the stipulations of holy war (Deut. 3:4-6). The key to Israel's success in the battles in Transjordan and in the conquest of the promised land across the Jordan River was its dependence on the Lord and not on its military might.

22:1-24:25 This passage contains the account of Balaam, a renowned pagan divination expert, and his oracles of blessing upon Israel. As the very antithesis of the great prophet Moses, this prophet sought Israel's demise at the bidding of the Moabite king Balak. Instead Balaam was used by God in a manner like Moses to pronounce future divine blessing for Israel. Moses is curiously absent from the story, probably because of his sin of rebellion and irreverence at Meribah (20:2-13). In this section God demonstrated that He can use even a pagan wizard to bring blessing to His people.

22:1 The setting of this story for Israel was the eastern side of the Jordan River. The leading characters Balak and Balaam were situated in the hills of Transjordan, overlooking the Israelite encampment from the southeast. The plains of Moab was the broad plain between the Transjordan highlands and the Jordan River, extending about 10 miles from just north of the Dead Sea. An inscription in a temple at Deir 'Alla mentions Balaam son of Beor, a "seer of the gods," who had a frightening night vision.

22:2-4 Balak is called king of the Moabites, meaning he was the head of an emerging tribal confederation like similar groups in Transjordan, such as the Edomites and Ammonites. At various times Moabite territory stretched northward to Heshbon and the surrounding plains, and in this context, the plains just east of the Jordan River opposite the city of Jericho. The people of Midian originated in northern Arabia and southern Transjordan. According to Gen. 25:1-6, they were descendants of Abraham and his concubine Keturah. Their loose-knit seminomadic culture carried them from Arabia to Sinai and Egypt (Exod. 2:15-22; Num. 10:29), and occasionally they made forays into Canaan as traders (Gen. 37:25-36) or as marauding invaders (Judg. 6:1-6). A group of Midianite elders joined Balak's emissaries in enlisting the services of Balaam to curse Israel.

22:5 Balaam was from the Mesopotamian town of Pethor, identified with Pitru, on the Sajur River tributary west of the Euphrates River. The distance from Pethor to Moab would have exceeded 400 miles, making each trip by the emissaries of Balak 25 days each way.

22:6 Balak asked Balaam to curse the Israelites. Ancient Near Eastern texts recount the power of diviners, magicians, and sorcerers to manipulate the will of the gods through augury, special sacrificial rituals such as ritual dissection, and incantations aimed at blessing or cursing an individual or group, forecasting the future, and advising kings and other leaders.

22:7 Balaam was to be rewarded after fulfilling his cursing of Israel (v. 37; 24:11). Scholars have interpreted the phrase divination in their hand (Hb uqsamim beyadam) as indicating that they had divination equipment or fees for divination in their hands, or as saying that the emissaries of Balak were versed in divination. V. Hurowitz ("The Expression uqsamin beyadam") suggests that certain "magical" objects were used in the negotiation process with the recipient of the divination, including clay models of intestinal entrails, livers, or other body parts used in the practice of extispicy, the art of ritual dissection. So what was "in their hand" may have been baked clay models of the entrails predicting Moab's downfall and Israel's ascendancy. These predictions may have alarmed Balak's own trained diviners so much that they sought a person of great renown such as Balaam to curse Israel so Moab would be delivered.

22:9-11 Appearing to Balaam in a dream-like manner, God began a dialogue with the pagan diviner. In all ancient societies dreams were thought to be a major channel by which deity communicated with humanity.

22:12 God's clear intent was to bless His people as He had promised to do since the call of Abram (Gen. 12:1-3).

22:15-21 The attempt at procuring Balaam's service by a second, higher-ranking group of emissaries from Balak was met with a cautious response. The words used in verse 18 indicate that Balaam would become God's spokesman. The terminology of divine speech has now come full circle from Moses to Balaam; Balaam should only "do" (Hb 'asah) what God "says" (Hb davar; v. 20). These terms are used together throughout the book of Numbers in the context of the faithful following of the Lord's commands in the sequence of God speaking and Moses (or others) doing just what the Lord commanded.

22:22 The angel of the Lord challenged the commitment of the prophet-diviner to fulfill the task that God had for him. That God would become angry and engage one of his servants on a journey directed by Him is consistent with the challenges presented to Jacob when he was traveling back to Canaan (Gen. 32:22-32). This also reminds us of Moses when he was headed to Egypt to challenge the pharaoh (Exod. 4:24-26). In both cases these men were reminded that a holy God was in control of the situation, and they were to be faithful in completing their assigned tasks.

22:23-27 The words the ass saw the angel of the Lord are filled with irony, especially when used three times in this context. This renowned "seer of the gods" could not see what his lowly donkey saw. Furthermore, this donkey was a female, placing the animal in an even lower status when compared to the relative value and usefulness of male donkeys. Balaam beat her into submission, though she was ultimately more submissive to God than the one whom God was sending to pronounce blessing upon Israel.

22:28 Tales of talking animals were common in ancient literature, and were considered fables that often contained warning, irony, or satire. Though some suggest that God heightened the donkey's normal braying to such a degree that it was perceived and interpreted by Balaam in a human manner, the natural interpretation of the text implies that God literally gave the donkey the power of speech (the Lord opened the mouth of the ass).

22:36-38 Balaam's repetition of the words of divine instruction—the word that God putteth in my mouth, that shall I speak (cp. v v. 20,35)—shows that what is about to come from him is divine revelation. Balaam's ability to influence the coming events was less than that of his donkey.

22:39 Kirjath-huzoth, "city of plazas," may have been a central market area for the city of Ar in Moab, based on the suggestions of A. Biran, excavator of Tel Dan in northern Israel. Such buildings near the market plaza outside the gates of cities apparently served as offices for the oversight of commercial activity.

22:41 Balaam's sacrificial activity began at a cultic center for the worship of the Semitic deity Baal, the champion of creation in the mythology of Ugarit.

23:1 The sacrificing of seven oxen and seven rams on seven altars is similar to a Babylonian text in which Ea, Shamash, and Marduk are worshipped with the ritual libation of blood of seven sheep poured out on seven altars.

23:3 In the ancient Near Eastern context of sacrificial cults, to stand by one's offering meant to have a proxy for the offerer. In some settings a high priest of the given deity would make a sacrifice on behalf of the king while the king stood by the offering. Balaam functioned as a priest and diviner in these narratives on behalf of Balak, who stood by the offering made on behalf of the Moabite people.

23:7-8 Balak commissioned Balaam to curse Israel in order to deliver the Moabites from potential enslavement and oppression. God's hand was upon Israel and she could not be cursed, even by the best divination experts of that time. The God of Israel cannot be manipulated or cajoled into carrying out the desires of kings or diviners. God had promised Abraham that his descendants would become a great nation through which the other nations would be blessed—even Moab and Balaam (Gen. 12:1-3; 22:17-18).

23:12 The prophet-diviner Balaam had become the mouth of God.

23:13-26 From another outpost overlooking the northeastern corner of the Dead Sea and the plains of Moab where Israel was camped, Balaam and Balak repeated the ritual sacrifices of the first encounter. Nothing Balaam could muster could bring any harm to God's people.

23:14 The field of Zophim ("lookout") was probably so named because of its strategic observation location. Several scholars interpret this location as a known place for observing heavenly omens and making astrological observations. At Pisgah, a prominent peak in the Abarim range, Moses would later commission Joshua (27:12-23), and God would give Moses an overview of the promised land from this spot (Deut. 34:1-12).

23:19-20 Unlike the gods of Mesopotamia, who were depicted often as whimsical and easily manipulated through sorcery and divination, Balaam could not change what the God of Israel had instructed him to proclaim—blessing for Israel, God's chosen people.

23:22 Israel's strength was totally in her God, but by His power she was compared to a ravaging wild ox (unicorn; possibly the aurochs). Ancient Near Eastern deities such as El and Baal were often depicted as horned bulls or as humans with the head or horns of a bull.

23:23 Israel did not need augurs, diviners, or magicians; in fact these were condemned and prohibited. Augury included reading cloud patterns, bird movements, and other activities in the skies. Divination included extispicy, the ritual slaughter of animals and the reading of their entrails by hepatoscopy (liver dissection) and colonoscopy (viewing of the intestinal lining). Such practices were not the source of Israel's defense, nor could such powers be used against God's people. The Lord would use Balaam, a pagan diviner, to bless those he had been called to condemn.

23:25-24:9 After two failed attempts, Balak reeled from the words of Balaam and called for the prophet to refrain from pronouncing a blessing on them. Then Balaam and Balak resorted to a third cultic center, in the heights above Peor, overlooking Jeshimon, from which they could see Israel abiding in his tents according to their tribes (24:2). The sevenfold ritual is repeated again, without resorting to divination as Balaam had previously done. An ecstatic encounter with the Spirit of God ensued, opening Balaam's eyes to a vision of God Almighty. Balaam's utterance forecast the Lord's blessing upon the land with abundance of water bringing productivity to the crops, and a powerful kingdom that would surpass that of the forces of Agag the Amalekite. But the strength of Israel was in the strength of her God. The Lord's blessing was so powerful that even the most renowned divination expert of the day could not turn it back.

24:15-19 In a visionary encounter similar to that of the third oracle, Balaam uttered predictive prophecy about the distant future of Israel. The Star and Sceptre are symbols of a glorious and powerful kingdom that would subdue the enemies of Israel, typified as Moab and Edom. In the early Israelite monarchy, David fulfilled this prophecy by defeating and subjugating both Moab and Edom (2 Sam. 8:1-12). But as later Israelite kings failed to obey God's instructions and as oppression and exile followed, this passage would be interpreted messianically to refer to a coming glorious king. The model of a just and righteous king was brought to ultimate fulfillment in Jesus' establishment of the kingdom of God.

24:20-24 Three brief oracles about the destiny of other nations conclude the account of Balaam. Critics ascribe these texts to late authors or sources because of their brevity and language. Yet their collective theme is that God would subdue all peoples like Moab who opposed His will and His people. The descendants of Amalek would be subdued under Saul, Samuel, and David. The Kenites would be subdued by their neighbors, the northern Sinai tribe of Asshur (Gen. 25:3,18—not the same as the later Assyrians). These nomads from the eastern Sinai region were metallurgical craftsmen. Their name comes from the same Hebrew root featured in the names Cain and Tubal-cain, which means "metalworker" (Gen. 4:22). In Judg. 1:16 the association is made between the Kenites and Moses' Midianite in-laws, Jethro, Reuel, and Hobab, whose descendants settled in the Negev near Arad. Later Kenites lived as far north as the territory of Naphtali. The present text notes a group of Kenites who, like some Midianites, had become enemies of Israel and would eventually be subdued.

The reference to Asshur is probably not to the later Assyrian empire of the ninth to seventh centuries b.c., or even the Middle Assyrian peoples of the late Bronze Age, who seldom ventured west of the Euphrates River. Most associate this citation with the relatively unknown Asshurites, a nomadic group of the Negev region, mentioned in Gen. 25:3,18 and Ps. 83:8. They were descendants of Abraham and his concubine Keturah. Chittim (or Kittim) is one of the ancient terms for Cyprus (Gen. 10:4), derived from its major city Kition. In several OT passages, the term was used generically for the islands of the Mediterranean and their inhabitants (Jer. 2:10; Dan. 11:30). The (Hb) kittiyim mentioned in the Arad inscriptions were probably Greek and Cypriot mercenaries serving in the Judaean army in border fortresses. During the Hellenistic period "Kittim" became a byword for the archenemies of God, a prominent motif in the Qumran scrolls in reference to the Greeks and then the Romans. In the eschatological climax of history, all rebellious nations will bow to the judgment of God.

24:25 Balaam began his trek homeward, but as 31:8 suggests, he was killed in the Midianite campaign, having been instrumental in instigating the idolatrous enticement of Israelites in chapter 25.

25:1 The scene moves back from the mountains of Moab to the Israelite camp at Shittim in the lower Jordan River Valley. The tenor of the narrative immediately reverts back to rebellious Israel. The placement of the two scenes back-to-back contrasts Balaam's obedience with Israel's sinfulness.

25:2 The chief deity of the Moabites was known as Chemosh (21:29). Worship of Chemosh, Asherah, and others involved sacrificial rituals along with sacrificial meals (communal offerings) celebrating the goodness of the gods. The final step was bowing, demonstrating their submission to the gods as servants. In doing this, the idolatrous Israelites were rejecting their exclusive allegiance to the one true God, who could not be portrayed by figurines or other symbols.

25:3 This is the first reference in the OT to the god Baal (Baal-peor), who would become the primary competitor with the Lord for the devotion of the people of Israel. The historical setting is the late Bronze Age (1550–1200 b.c.), when Baal was emerging as one of the chief deities in Canaan. Numerous cuneiform texts from the excavations of Ugarit reveal that Baal was supposed to be the agent of the creative order who, with his consort Anath, defeated the forces of evil. The father-god was El, who with his consort Asherah was said to rule the heavens and the earth. The final words of the verse, and the anger of the Lord was kindled against Israel, echo the refrain of the first rebellion at Taberah (11:1). God's judgment was about to fall, implying the onset of a plague (25:9).

25:4-5 The Lord instructed Moses, who delegated authority to the righteous judges of Israel to impale the heads of the leaders of this rebellion immediately to avert any further judgment against the people. These judges were probably those appointed by Moses at the suggestion of his father-in-law Jethro (Exod. 18:13-27). The guilty parties were to be executed before the Lord, meaning that they were to be rendered unto the Lord to expiate the divine wrath demonstrated in the plague. This was harsh punishment, but the holiness of the community of faith was at stake. If the nation did not remain holy, she would fail like the previous generation that had died in the wilderness.

25:6-8 Phinehas, the son of Eleazar was Aaron's grandson. He executed a rebellious Israelite who dared to present his Midianite seductress to his family near the entrance of the tabernacle, the place reserved for sacred presentation of offerings to God. With his executioner's spear, he impaled the man and his mistress together, quite possibly while they were beginning to have sexual relations (v. 1). Like Aaron did in the judgment scene against Korah and his rebellious followers (16:46-50), Phinehas stood in the gap between the living and the dying.

25:10 A shift in the language of divine instruction (the Lord spake unto Moses) goes almost unnoticed in the English translation. After Moses and Aaron had rebelled against God in the striking of the rock at Meribah (20:9-13), God merely "said" various things to Moses (Hb 'amar; 20:12,23; 21:8,16,34; 25:4), but now at the conclusion of the rebellion cycles of Numbers, and in the backdrop of Moses and Phinehas faithfully following the Lord's commands, the Lord restored communication with Moses by "speaking" or "instructing" (Hb dibber; over 30 times in the first 19 chaps.). Moses was restored to full fellowship with God.

25:11-13 The zeal of Phinehas in defending the faith was rewarded with a divinely ordained relationship. His descendants would serve continuously as high priests (covenant of an everlasting priesthood) over the nation of Israel. A covenant of peace is also mentioned in Isa. 54:10; Ezek. 34:25; 37:26; and Mal. 2:5. The recipients of this covenant were assured of God's presence, protection, and provision in times of trouble.

25:14-15 The people killed by Phinehas were from prominent families, the man being a son of a Simeonite prince and the woman being the daughter of a Midianite leader. Sinfulness and its judgment are no respecters of persons, whether from the lower classes or the elite.

26:1-2 The plague at Baal-peor reminded future Israelite generations of the dangers of intermarriage with those from idolatrous backgrounds who might lead the nation into judgment. This incident served as a case study in God's holiness and righteousness; He would allow no other gods to replace Him in the hearts and minds of His people. The rest of 26:1-2 is very similar to God's command in 1:1-2 mandating the first census.

26:3 The first census took place at the foot of Mount Sinai in the wilderness, the second at the doorway of the promised land.

26:5-50 More than 38 years had passed since the first census, but that first generation, which had seen the miraculous power of God in Egypt and in the wilderness, had rejected God by refusing to enter the land, and had suffered the consequences. Yet a connection is made with the first generation through genealogical accounting for each of the 12 tribes—beginning with the descendants of Reuben—plus the Levites, in a manner not found in chapter 1. Both oral and written genealogies were maintained during this historical period to connect the past with the present, to trace particular lines of development, and to justify claims to inheritance or leadership. Recounting one's genealogy was commonplace at the dedication of a newborn child or in the crowning of a king.

The tribes of Simeon (declined by 37,100; v. 12) and Naphtali (declined by 8,000; v. 48) had suffered the greatest losses in their militias during the wilderness era, and the tribe of Simeon would eventually dissipate into Judah within whose territory they were given an allotment. Manasseh (increased by 20,500; v. 29), Asher (increased by 11,900; v. 44), and Issachar (increased by 9,900; v. 23) reaped the most significant increases (see note at 1:20-43).

26:51 The number in the second census came to 601,730. The net decrease from the first census was 1,820 warriors (see note at 1:44-46).

26:53-56 In 33:54 instructions are given for deciding the territorial location for each of the tribes in the midst of a warning about potential idolatry. In 34:1-29 the boundaries of the whole inheritance are outlined. The case of Zelophehad's daughters adds the potential of women's inheritance to the matter of tribal allocations (26:33; 27:1-11; 36:1-12). The allotment would take into consideration tribal populations and the amount of land within a given region (Josh. 17:17-18).

26:55 Divided by lot refers to a second principle governing land allocation—providential probability as expressed through a game of chance. The Lord was presumed to oversee the casting of the lots, thereby bringing His decision to pass (Prov. 16:33). The casting of lots was a common means of determining the will of God. It was used to choose between the two goats on the Day of Atonement (Lev. 16:8), to divide the spoils of war (Obad. 11), and to settle political issues (1 Sam. 10:21).

26:57-62 In a manner similar to the first census, the second numbering of the Levites separately from the militia follows the genealogical pattern of verses 5-52. Mention of the deaths of Nadab and Abihu, the sons of Aaron who offered strange fire on the altar, served as a reminder of the dangerous task the Levites and priests had in maintaining the holiness of God in the heart of a community with a history of rebellion.

26:65 The census of the second generation militia concludes with a reminder to the people of the consequences of rebellion. The OT theme of the remnant is set forth in the survival of two faithful men—Caleb and Joshua—out of thousands who died over the 40-year wilderness experience. The Numbers theme of the challenge to be faithful in following the Lord's instructions is repeated.

27:1-4 Only male descendants were registered by patriarchal lineage in the census. According to levirate law, in a case where a man died without a male heir, a male relative would redeem the land to keep it within the clan. This account is an example of case law development early in Israelite history: (1) the specific case was presented to the leaders at the entrance of the tabernacle (v v. 1-4); (2) an appeal was made by the leader to divine legislative authority (v. 5); and (3) a precedent-setting decision was issued, accompanied by principles derived from the case (v v. 6-11).

The daughters of Zelophehad were concerned that their family, lacking a male heir, would be passed over and their patriarchal ancestral name would be forgotten. The disappearance of one's family name was a matter of grave concern, often associated with divine judgment that would lead to societal shunning and abandonment (Ruth 4:10; Ps. 83:4; Jer. 11:19). The daughters of Zelophehad sought status and inheritance rights within the Machirite clan of Manasseh. Later the Machirites received an inheritance in the Gilead region of Transjordan (Num. 32:39-42). Similar laws about women's inheritance and property rights existed among various cultures of the ancient Near East.

27:6-11 The decision in the case (The daughters of Zelophehad speak right) set forth in the days of Moses in the second millennium b.c., and fulfilled by Joshua in the land distribution (Josh. 17:3-6), was still in force more than 500 years later. The names of two of Manasseh's descendants through Zelophehad, Hoglah and Noah, were preserved as the names of districts or towns in the region of Samaria (within the territory of Manasseh) in the Samaria Ostraca (inscribed potsherds) of the eighth century b.c., at least 200 years before the exile of Judah.

27:12 The Abarim range extended from an area northeast of the Dead Sea and then southward along the western edge of the Moabite plateau in Transjordan. The opportunity for Moses to see the land of promise from Dan to Zoar took place at Mount Nebo in the heights of Pisgah (Deut. 32:49; 34:1).

27:13 Moses was to be gathered unto his people, meaning he was to be buried properly, though not in the family burial site that was typical of this era. The phrase conveys the idea of being reunited with one's ancestral families in Sheol, the place of the dead. To be left unburied or "ungathered" was viewed as disgraceful.

27:14 The Lord had been dishonored at the water of Meribah when Moses and Aaron struck the rock instead of speaking to it. God did provide the needed water for the people, but the action of Israel's leaders was reprimanded (20:9-11).

27:15-17 Moses' words the God of the spirits of all flesh speak of God's sovereignty over all humankind. He is the master of the universe who can thwart even the ways of a pagan diviner like Balaam and accomplish His desires for His people. Moses, the elder statesman of Israel, appealed to God the way a humble servant would appear before his master. Moses desired that the newly appointed leader would be just as concerned as he had been for the welfare of the nation (cp. Jesus' compassion in Matt. 9:36). The language of going out and in has to do with successfully leading the people in battle (Josh. 14:11). The shepherd can also be a military metaphor (1 Kings 22:17).

27:18 Take reflects the language of formal appointment; it means to exert authority. It is similar in usage to the way the word is used in the introduction to the Korah rebellion, when the Kohathite leader attempted to usurp the authority of Aaron the high priest. Possession of the Holy Spirit in the OT was for the purpose of carrying out the specific tasks to which a person had been appointed by the Lord.

27:22-23 The formal transfer of leadership from Moses to Joshua begins with a statement about Moses faithfully following the Lord's instruction. The ceremony involved the oversight of the high priest Eleazar in the ritual ceremony, accompanied by the laying on of hands in symbolic transfer of blessing and authority. The parallel passage in Deut. 31:1-8,14-29 highlights the placing of the book of the law next to the ark of the covenant. This emphasized the need for faithfulness to the Lord's commands by the Israelites.

28:1-2 The Lord spake unto Moses introduces the divine instruction about the special sacrifices made by fire to be presented to the Lord on the various holy days of the Israelite calendar. God would bless the faithful Israelites with abundance in their fields and flocks in the promised land, so they in turn might celebrate His greatness and goodness in rendering the fruits of their labors.

28:3-8 Every day was holy and thus was to be dedicated to the Lord at the entrance of the tabernacle through the rendering of a burnt offering, a sacrifice for consecration of the day. Both in the morning and in the evening a lamb was sacrificed on behalf of the nation in a substitutionary identification ritual accomplished by the priest placing his hands on the head of the lamb. As the priest recited special blessings, the life blood of the animal was extracted as the animal was slaughtered. Then the blood was poured out to the Lord around the altar. The sacrifice would be accompanied by its appropriate portion of flour and oil, plus a prescribed amount of strong wine for the drink offering—a libation poured over the animal and flour elements as they were roasting on the fire of the sacrificial altar. For "strong drink" see note at 6:3-4.

28:6 The burnt offering legislation was was ordained in mount Sinai (Exod. 20:24; 29:38-43). The sweet savour that rose up from the altar depicted God's acceptance of the offering. Only the highest quality, unblemished animals could be presented to the Lord.

28:9-10 The daily burnt offerings of lamb, flour, and liquid libation were doubled on the sabbath.

28:11-15 At the beginnings of the months additional burnt offerings of consecration were made, constituting a grand rite through which the nation paid homage to God as its Creator and Sustainer.

28:16-25 According to Exod. 12:8, the foundational passover foods were the Passover lamb, unleavened bread, and bitter herbs. These helped the people remember the events that brought about the redemption of Israel from Egypt. Passover lambs were offered as communal sacrifices, with portions consumed by both the priests and the offerers in the presence of God in the Israelite camp, or later in Jerusalem after the temple was built. Unleavened bread was consumed in imitation of the original setting, which Deuteronomy calls the "bread of affliction." The bitter herbs were a reminder of the bitterness of slavery in Egypt. In this passage some elements are added to the celebration: Sabbath designation (meaning no work) for the first and final days of the Festival of Unleavened Bread, complete with a holy convocation at the sanctuary; and additional sacrifices equivalent to those offered on the New Moon (two bulls, one ram, and seven lambs, each accompanied by their appropriate grain/oil and libation offerings). The sacrificial list was completed with the offering of a goat for a sin offering on behalf of the people.

28:26-31 The first day of the Feast of weeks (Hb shavuoth) was called the day of the firstfruits. It was considered a Sabbath, with burnt and sin offerings essentially the same as the New Moon sacrifices. The firstfruits offering of the new grain harvest was included in the ritual practices for the day when the seven weeks after the first sheaf (Lev. 23:10) were completed. Sheaves of new barley and wheat were elevated and waved before the Lord in celebration of the gift of the harvest. These were in addition to the prescribed offering of two loaves of leavened bread (Lev. 23:15-22; Deut. 16:3) given in thanksgiving for the abundance of God's blessing. In the NT, the Feast of Weeks is called Pentecost, based on the Greek pentekoste (fiftieth), since the day is the fiftieth day after the first sheaf.

29:1-38 The beginning of the agricultural year, in the seventh month, on the first day, was the beginning of the penitential season. The tenth day of the month was considered the holiest day of the year, the Day of Atonement. Five days later the Feast of Tabernacles began and lasted for a week. In Early Israelite history, the seventh month was known as Ethanim, but when the Jews adopted the Babylonian calendar during the exile, the month was called Tishri.

29:1-6 The collective offerings presented on the day of blowing the trumpets were three bulls, two rams, 16 male lambs, 1.6 bushels of fine flour, and six gallons each of oil and wine. On the first of Tishri the ram's horn (Hb shophar) was sounded rather than the silver trumpets of 10:1-10. The sounding of the ram's horn was a call to repentance. The designation of this day as Rosh Hashanah, "the head of the year," was a late postexilic development in emerging Judaism.

29:7-11 The holiest day of the year required a holy convocation of self-denial, and Sabbath restrictions against work as described in Lev. 23:16-32. A full description of the activities for the Day of Atonement (Hb yom kippur) is found in Lev. 16:1-34, where the focus is upon the unique purification rituals required. The holy of holies was cleansed because of the sins of the people, and the scapegoat was led into the wilderness, symbolically carrying the sins of the people away from the camp. Two sin offerings were sacrificed on this day, one parallel to the sin offering at the New Moon Festival, and the other on behalf of the people, the blood of which was then used to purify the holy place (Lev. 16:15-20).

The acts of self-affliction included fasting, leading to the day being called "The Fast" in later Judaism. Other restrictions included any activities that brought comfort and pleasure. The work of Christ on the cross brought fulfillment to the ritual of the Day of Atonement. Functioning as a high priest of a superior order—of Melchizedek (Heb. 7:17-28)—Christ offered Himself as a once-for-all, eternal sacrifice (Heb. 9:11-28). His work accomplished redemption from sin and cleansed our guilty consciences (Heb. 10:19-22).

29:12-38 The longest section of these two chapters is devoted to a description of the daily offerings of the Feast of Tabernacles (Hb sukkoth). The first day and the appended eighth day were considered Sabbaths for sacred assembly. The sukkah was a hut or tent constructed in imitation of the dwellings of early Israelites during the wilderness period, when God provided what was needed for protection. In Lev. 23:39-43 the Israelites were instructed to erect huts in future generations as a reminder of God's protection and provision in the wilderness. First called the Feast of Ingathering (Exod. 23:16), the celebration commemorated God's provision in the fall harvest of the vegetable crops, the vineyards, and finally the olive orchards. The association of Tabernacles with the exodus from Egypt provided a continuation of the salvation/redemption/providence/preservation motifs of Passover, Unleavened Bread, and Pentecost.

29:40 Moses faithfully accomplished the task assigned to him by God as he instructed the Israelite priests on the proper procedure for commemorating and celebrating God's goodness in the holy days of the calendar.

30:1-16 In this section the legal force of vows and oaths is set forth for both men and women. A vow was a conditional promise, made in the context of petitionary prayer (T. W. Cartledge, Vows). The force of women's vows was limited by her male guardian, usually either her father or her husband. If the guardian was passive or assenting, the vows of the woman had the same legal force as a man's vow. The vows of widows and divorced women were also binding. This statute also applied to a woman who was taking a Nazarite vow (6:1-21).

30:2 Making vows was voluntary, but any man who made a vow or swore an oath to the Lord was required to fulfill his bond. Vows involved a verbal act of commitment to a task, or to consecration of oneself or property to the Lord. Oral vows were just as binding as formal written documents. To break a vow in which God's name had been evoked was to profane God's name (Lev. 27:28-29). Sacrificial offerings were part of the obligation ritual, especially in ancient Israel where oaths were to be made only to God. In the case of the Nazarite vow (Num. 6), the procedure included an oath of abstinence from wine and strong drink, from shaving of the head, and from contamination by a corpse.

30:3-5 If a woman . . . in her father's house in her youth had made a vow, the patriarchal headship of her father became the controlling factor. A young female lived under her father's authority until she married (usually in the late teenage years), at which time her husband assumed this responsibility (v v. 6-8).

30:9 In the case of a widow or divorced woman, she no longer lived under the patriarchal authority of her father or husband, so she had the same status and responsibility as a man with regard to vows.

30:10-15 In the patriarchal society of ancient Israel, vows could be annulled by the husband if they were considered detrimental to the woman, to her husband, or to the husband-wife relationship. Special considerations were given to the circumstances under which the wife took a vow, when the husband was apprised of the commitment, and how he responded to the information. The cases of Hannah (1 Sam. 1:11) and the mother of Samson (Judg. 13:1-23) are good examples of vow-taking under the condition of childlessness.

31:1-36:13 The final cycle of Numbers completes the challenge to faithfulness as God was preparing Israel to enter the promised land.

31:2 The Midianites are an enigmatic people in biblical, historical, and archaeological research. According to Gen. 25:1-4, Midian was one of the sons of Abraham through his concubine Keturah. Midianites were allied at times with the Moabites (Gen. 36:35; Num. 22:7; 25:6,14-18), the Amalekites (Judg. 6:3; 7:12), and the Ishmaelites (Gen. 37:28). The Midianites seem to have been a loosely connected confederation of nomadic and semi-nomadic tribes with origins in northern Saudi Arabia who traveled the regions of the western Sinai Peninsula, southern Jordan, and the Arabah (see notes at Num. 22:2-4 and 25:14).

31:3-5 Each of the seven cycles in the book of Numbers begins with a reference to the 12-tribe unity (or disunity in the case of the Korah rebellion, chaps. 16–17), and here a thousand men from each tribe are mustered for battle. Equal participation in the holy war by the tribes parallels their equal contribution of gifts for the tabernacle in chapter 7.

31:6 The model for holy war is presented with the priest Phinehas accompanying the 12,000-man army into battle. They carried with them the sanctuary vessels for needed purification rituals and the trumpets for sounding battle alerts (10:1-10).

31:8 The five kings of Midian defeated in the campaign are listed in the same order in the battle summary of Josh. 13:21, where they are called "dukes of Sihon." The nature of the political relationships among the Amorites, Moabites, and Midianites remains nebulous. One of these Midianite leaders, Zur, was the father of Cozbi, the Midianite woman who was killed by Phinehas along with her Israelite lover Zimri ben Salu (25:14-18).

31:13-24 The purpose of holy war was to eradicate impure elements, whether persons or property, from society. This battle followed on the heels of the idolatrous activity of Baal-peor (chap. 25) that began with unholy sexual relations and resulted in the death of thousands of Israelites. It also set the stage for the instructions in 33:50-56 for possessing the promised land by driving out the Canaanites and eradicating the sources of idolatry. Critics suggest this holy war mentality was a development among ancient peoples and not in keeping with God's purpose; but these instructions were specific in time and place at the critical point of the founding of the theocracy of Israel, where their survival as the holy community of faith was at stake.

Numbers 31 is consistent with the instructions given in other pentateuchal passages, including Deut. 7:5,24-25; 12:1-12; and 20:16-19 (purging of idolatry) and Deut. 21:10-14 (female captives). But the instructions for Israel in the era of Moses and Joshua have been superseded by the law of Christ and the law of love. God still abhors evil in society, and the people of God should be diligent in opposing every expression of evil, but not to the extent of conducting holy war.

31:25 The Lord spake unto Moses is again the language of divine revelation and instruction that anticipates faithful obedience, summarized in verse 31.

31:27-46 These instructions for the distribution of the spoils of war among the community members set the standard for the coming campaigns in the promised land.

31:47 From the spoils of war Moses took one portion of fifty . . . and gave them unto the Levites. The two percent here contrasts with the example in Abraham's day, where 10 percent was presented to the temple priesthood (Gen. 14:20).

31:50-54 The amount of gold offered by Israel's commanders exceeded the minimal requirement of one-half shekel per person by nearly threefold, with the armlets, bracelets, signet rings, earrings, and necklaces totaling 16,750 shekels (6,700 ounces, or nearly 420 pounds). The leaders gave sacrificially in the spirit of thanksgiving to God.

32:1-5 Having journeyed through the arid regions south of the Arnon River such as Edom and Moab, the children of Reuben and Gad observed that the region around Gilead was more fertile. The several rivers in the region such as the Yarmuk, Jabesh, and Jabbok, along with the numerous springs, would provide an ample water supply for their needs. The cities named were located in the highland plains of Transjordan on the eastern side of the Dead Sea. The request for territorial allocation east of the Jordan River was made in proper protocol: they presented themselves as servants seeking favor before Moses, . . . the priest, and . . . the princes (cp. 31:13). Their claim was that since the Lord had provided victory over the Amorites and others, and the land could provide ample pasturage for their cattle, they should be allowed to settle there. They added the stipulation that they not be required to cross the Jordan River—they did not want to go to war.

32:6 Moses called attention to the real reason why these tribes wanted to settle the Transjordan highlands—they were hesitant about going to war. This was a potentially treasonous act against God's plan for the nation. The promised land was across the Jordan River to the west (34:12) and not on the eastern side of the river. Moses realized that their request had all the hallmarks of the great rebellion in which Israel had rejected God's gift of the land. Note the words "discourage" and "discouraged" in 32:7 and 9.

32:9 On the valley of Eshcol, see note at 13:23.

32:16-19 The Reubenites and Gadites pledged their full support for the conquest of the land west of the Jordan River—even to the point of leading the way for the remainder of the tribes—if Moses would allow them to take their inheritance in Transjordan and permit them to leave their families in the safekeeping of the local towns.

32:20-24 Moses consented to the request of these tribes under both positive (If ye will do this) and negative (if ye will not do so) stipulations. The covenant between the Gad-Reuben alliance and the other ten tribes had Moses as the mediator and the Lord as the witness and guarantor of the commitment made by the two groups.

32:25,31 The Gadites and Reubenites ratified the agreement as servants of Moses, and ultimately of God.

32:28-32 All treaty arrangements were ratified in the context of the religious assembly and climaxed by rituals overseen by the priests.

32:33-36 The Gadites were granted land in the southern part of the territory formerly held by Sihon king of the Amorites. Gad shared its northern border with the half-tribe of Manasseh. The cities listed for Gad in the OT suggest that a narrow strip of land in the Jordan River plain, extending from the Jabbok River to the Sea of Galilee, was to be included in the allocation. Aroer (modern 'Ara'ir) was located on the Kings Highway, just north of the Arnon River. The Gadite cities are described in Josh. 13:24-28. The allocation to half the tribe of Manasseh was generally to the north of the tribe of Gad, extending from the region of Gilead into Bashan and Golan.

32:37-38 The Reubenites were allocated lands and cities south of Gad. Heshbon was the former capital of Sihon's Amorite kingdom. Additional cities and territories are described in Josh. 13:15-23, including Dibon and Aroer, which were located on the highland plateau just north of the Arnon River Valley.

32:39-42 The Machirite clan of the tribe of Manasseh apparently joined in the quest for Transjordan territory after gaining victory over the Amorite in the upper and northern Gilead region. The language here closely parallels that of 21:32 and 33:52-54, the model terminology for the conquest of the land. They were to take control of the given territory, drive out the inhabitants, and destroy all sources of false religion.

33:3-10 The pattern of they departed or removed from one place and they pitched in another echoes the pattern of the journey song of 9:18-23, providing continuity in the literary style of these two sections of the book. The first cycle, from Rameses to the Red sea, provides the date and setting of the miraculous and historic deliverance of Israel from bondage in Egypt—highlighting the death of the firstborn in Egypt, which provided redemption for the firstborn Israelites (3:13) and victory over the gods of Egypt.

33:11-17 From the wilderness of Sin to Hazeroth—Mount Sinai is not mentioned in the second cycle, though the Sinai Wilderness is included. The details of the year-long stay in the vicinity of the mountain of God are found in Exodus 19–40 and Numbers 1–10. One of the key questions in attempting to locate the sites in the second through fifth cycles is the location of Mount Sinai. Through the centuries more than 20 different mountains have been suggested. These include Jebel Helal in the northeastern Sinai Peninsula near the Way of the Wilderness of Shur (Exod. 15:22), Jebel Sin Bisher in the west central region, Jebel Serbal and the traditional Jebel Musa in the southern Sinai region, and Har Karkom in the Paran Wilderness region. Several mountains in northwestern Saudi Arabia have also been proposed, including Jebel el-Lawra, southeast of Aqaba. If the request of Moses before Pharaoh to journey three days into the wilderness to celebrate a festival to the Lord (Exod. 8:3) is to be applied to the quest for the mountain's locale, then the sacred summit must be closer to the Egyptian border fortresses than most of the mountains except Jebel Sin Bisher or perhaps another mountain in western Sinai. The clearest statement regarding this part of the itinerary is found in Deut. 1:2, which states that the distance from Horeb (= Sinai) to Kadesh-barnea via Ezion-geber was an 11-day journey, or about 140 to 150 miles.

33:18-31 None of the sites in the third or fourth cycles can be accurately located. Most of them are unknown to the rest of Scripture, later history, and modern historical geographers.

33:32-41 From Hor-hagidgad to Zalmonah—the fifth cycle includes the death on mount Hor of the first high priest Aaron, who like Moses was prohibited from entering the promised land because of his rebellion "at the water of Meribah" (20:11-13,23-29). The reference to king Arad reminds the reader of the victory over the Canaanite armies (21:1-3) that had once defeated Israel soon after the Israelites refused to enter the promised land (14:39-45).

33:42-49 From Punon to the plains of Moab—the sites mentioned in the sixth cycle are located in the vicinity of the Arabah south of the Dead Sea and in the Transjordan regions of Edom, Moab, and Ammon.

33:50-56 The seventh and final cycle of victory-march stages would begin from the plains of Moab directly opposite the city of Jericho. This Canaanite city would become the initial victory for the Israelites when they faithfully followed the Lord's commands to march around the city on successive days (Josh. 6).

33:52 These idols were representations of the pagan gods, a record of the perception of reality conceived of by a worshipper or craftsman. Molten images were cast forms (Hb massekoth) of deities from clay or metal such as copper or bronze. High places translates the Hebrew bamoth, referring to a cultic worship center, which may or may not indicate an elevated site or structure. All forms of local idolatrous worship were to be eradicated from the land, lest the Israelites be tempted to adopt them.

33:55-56 The statement of conditional judgment of Israel gives evidence of the literary and thematic unity of the Pentateuch, paralleling the message of judgment in Lev. 26:14-33 and Deut. 28:15-68. Just as God intended for Israel to displace (disinherit) the Canaanites, so He could drive the Israelites from the promised land if they did not obey His commands.

34:2 Not "if," but when the Israelites entered the land promised to Abraham (Gen. 15:18-21), Isaac (Gen. 26:4), and Jacob (Gen. 28:13-14), they were to divide the territory among the 12 tribes according to the need dictated by each tribe's population (Num. 26:52-56; 33:54). The coasts (borders) of the promised land represented the limits of the land of Canaan during the late Bronze Age (1550–1200 b.c.) and were the ideal setting for the national boundaries.

34:3-5 The south quarter of the border began with the wilderness of Zin, from which the original scouts returned with their report (13:21). The line extended northeast to the southern end of the salt sea (Dead Sea), avoiding the Edomite territory on the west side of the Arabah, and then moved westward from the wilderness of Zin, gradually turning more northwest. The border ran along the edge of Edomite territory in order to avoid any further conflicts with those who had prohibited passage for the Israelites when they moved into Transjordan. The description continues on a general line south of the ascent of Akrabbim ("Scorpion Ascent") and on through the south side of Kadesh-barnea ('Ain Qedeis or 'Ain el-Qudeirat), and extending toward the river of Egypt (modern Wadi el-Arish) just south of Raphia and the Gaza Strip. The border then followed the river northwest to the Mediterranean sea.

34:6 The western border was the natural barrier formed by the great sea, the Mediterranean.

34:7-9 The north border reached from the Mediterranean toward mount Hor, perhaps today's Jebel Akkar. The northern border town of Hethlon mentioned in Ezek. 47:15 is identified with modern Heitela on the lower slope of Jebel Akkar. The entrance of Hamath (or Lebo-hamath) is generally identified with modern Lebweh near one of the sources of the Orontes River. Hamath was the northernmost extent of the land surveyed by the 12 Israelite scouts, according to 13:21. It was also the northern boundary of the Israelite kingdom during the monarchy of David and Solomon (1 Kings 8:65).

34:10-12 The east border began with the site of Hazar-enan, which has been associated with either the oasis of Qaryatein or modern Hadr in the vicinity of Mount Hermon. The border continued southeast toward the eastern edge of the Sea of Galilee (Chinnereth). The town of Ain ("spring") may be identified with one of the springs that serve as the sources of the Jordan River. The boundary extended to the eastern side of the Huleh (upper Jordan) Valley, descending toward the Sea of Galilee, including a narrow strip of land on the eastern side of the Jordan up to the lower slopes of the Golan Heights. From the Sea of Galilee the eastern border then followed the Jordan River down to the salt sea (Dead Sea), a distance of about 60 miles, though the river itself meanders back and forth over a distance of more than 100 miles.

34:13-15 Moses fulfilled the task given to him, and the responsibility to carry out these instructions would fall on Joshua son of Nun, his successor. The distribution of the land by lot and according to the relative size of each of the tribes was completed under Joshua (Josh. 13–19). This allotment applied to the nine and one-half tribes who lived on the west side of the Jordan River, whereas the other two and one-half tribes had already received their allotment, according to the description in Num. 32:33-42. The borders reflect the ideal territorial limits for the land of Israel as outlined by divine instruction, but this was not fully realized until the time of the united monarchy under David and Solomon (2 Sam. 8:1-18; 10:1-19; 2 Chron. 18:1–20:3).

34:19-29 Of the original spies sent to assess the land, only Caleb remained as a leader of a tribe for the territorial allotments. With the new leadership responsibilities placed on the shoulders of Joshua, his place as the representative for the tribe of Ephraim was assumed by Kemuel the son of Shiphtan.

35:1 The statement of the geographical setting (in the plains of Moab) alerts the reader to the land theme of chapters 26–36.

35:2-3 This special allocation provided cities among the 12 Israelite tribes for the Levites to live in and pastureland (suburbs) around the cities for their flocks and herds acquired through the collection of tithes and offerings from the Israelites (18:21-32). From these settlements they and the priests could teach the people the laws of God, a vital concern if the nation was to learn the statutes and precepts of God's law.

35:8 Parallel to the encampment of the priests and Levites around the tabernacle during the wilderness journey (chap. 2), the theocratic state organization was such that the Levites provided a visible presence among the 12 tribes to remind them of the need for holiness and righteousness as the people of God.

35:10-15 The six cities of refuge were needed in order to maintain purity and order in the community. Three of these cities are delineated later in Josh. 20:7-9: Bezer in the Reubenite territory of southern Transjordan, Ramoth in Gilead in the Gadite highlands, and Golan in the Bashan region.

35:16-21 Those deaths involving deliberate use of lethal weapons or deliberate personal assaults were considered murder and therefore not under the guidelines of the cities of refuge. Murderers were to be executed by the revenger of blood, a designated kinsman to the deceased. The Hebrew word go'el here is the same term used of the family redeemer in Ruth 2:20; 4:4,6. He was one who redeemed property or persons from another. The avenger of blood was a kinsman who redeemed the life of an individual by taking the life of the murderer.

35:22-29 The promised land was to be a holy land, free from the impurity of shed blood. The six cities of refuge provided a sanctuary to protect the lives of those convicted of manslaughter. It also served as the place of banishment for offenders. If a person was placed under the protection of a city of refuge but then decided to leave the city, he could be subject to execution by the blood revenger. City elders were responsible for assessing each case to determine the nature and cause of a person's death. Atonement was offered to the person who had committed manslaughter only through the time of the high priest's death. Thus that person was required to remain inside the city until that time. Murderers who sought refuge in these cities were not protected under the law. Capital punishment for willful death cases was to be carried out by the city after the elders had determined that the death penalty was justified.

35:31-34 A murderer could not be redeemed by simply paying a fine (satisfaction), but must be executed in order to maintain the purity of the people of God.

36:1-3 Patriarchal leaders of the Machirites of the tribe of Manasseh feared that if the women married outside their clan, the land allotment might go to some other tribe or clan. This would upset the balanced distribution called for in 33:54.

36:4 The Year of jubile occurred every 50 years (Lev. 25:13-55), after seven sabbatical years. During Jubile, property that had been bought and sold among various tribes or clans reverted to its original tribal owner. This custom maintained the balance of land and wealth distribution among the 12 tribes. The law in Leviticus addressed matters of purchased property, but not that of inherited lands. During the Jubile Year various debts, such as those of indentured slaves, were forgiven and individuals were freed of financial and other obligations in order to rebuild their lives. "Jubile" is an anglicized word from the Hebrew word yovel ("ram's horn"), which was sounded to usher in the year of celebration, redemption, and restoration.

36:10-12 The faithful adherence to the instruction from the Lord is highlighted as the daughters of Zelophehad did as the Lord commanded Moses. These words remind the reader of the central theme of the book of Numbers—faithfulness to the Lord's instruction.

36:13 The conclusion to the book of Numbers summarizes the position of the Israelite nation as it was poised to inherit the promised land. Throughout the book, references to Israel's faithfulness to God have been defined by the phraseology, "[Moses, Israelites, etc.] did just as the Lord had commanded." The laws of Torah and the extensions of case law in various settings of life in the book of Numbers (and the subsequent book of Deuteronomy) must be the foundation of the community of faith when they enter the land of Canaan as the people of God. If they are faithful and obedient, the blessings of the covenant relationship in the inheritance and productivity of the land will be theirs, but if they do not follow the Lord's commands, their lives will be beset by opposition from without—foreign enemy attacks—and from within—plague, civil war, and natural disaster.

Numbers Cross-References

a 1:1 ch. 10:11-12; Exod. 19:1

bExod. 25:22

c 1:2 ch. 26:2,63-64; Exod. 30:12; 38:26; 2 Sam. 24:2; 1 Chron. 21:2

d 1:14 ch. 2:14; he is called Reuel

e 1:16 ch. 7:2; 1 Chron. 27:16

fExod. 18:21,25

a 1:44 ch. 26:64

a 1:46 ch. 2:32; 26:51; Exod. 38:26; See Exod. 12:37

b 1:47 ch. 2:33; See ch. 3-4; 26:57; 1 Chron. 6; 21:6

c 1:49 ch. 2:33; 26:62

d 1:50 ch. 3:7-8; 4:15,25-27,33; Exod. 38:21

ech. 3:23,29, 35,38

f 1:51 ch. 10:17,21

gch. 3:10,38; 18:22

h 1:52 ch. 2:2,34

i 1:53 ver. 50

jch. 8:19; 16:46; 18:5; Lev. 10:6; 1 Sam. 6:19

kch. 3:7-8; 8:24-26; 18:3-5; 31:30,47; 1 Chron. 23:32; 2 Chron. 13:10

l 2:2 ch. 1:52

mJosh. 3:4

n 2:3 ch. 10:14; Ruth 4:20; 1 Chron. 2:10; Matt. 1:4; Luke 3:32-33

o 2:9 ch. 10:14

a 2:16 ch. 10:18

b 2:17 ch. 10:17, 21

c 2:24 ch. 10:22

a 2:31 ch. 10:25

b 2:32 ch. 1:46; 11:21; Exod. 38:26

c 2:33 ch. 1:47

d 2:34 ch. 24:2,5-6

e 3:2 Exod. 6:23

f 3:3 Exod. 28:41; Lev. 8

g 3:4 ch. 26:61; Lev. 10:1; 1 Chron. 24:2

h 3:6 ch. 8:6; 18:2

i 3:7 See ch. 1:50; 8:11,15,24,26

j 3:9 ch. 8:19; 18:6

k 3:10 ch. 18:7

lver. 38; ch. 1:51; 16:40

m 3:12 ver. 41; ch. 8:16; 18:6

a 3:13 ch. 8:16; Exod. 13:2; Lev. 27:26; Luke 2:23

bch. 8:17; Exod. 13:12,15

c 3:15 ver. 39; ch. 26:62

d 3:17 ch. 26:57; Gen. 46:11; Exod. 6:16; 1 Chron. 6:1,16; 23:6

e 3:18 Exod. 6:17

f 3:19 Exod. 6:18

g 3:20 Exod. 6:19

h 3:23 ch. 1:53

i 3:25 ch. 4:24-26

jExod. 25:9

kExod. 26:1

lExod. 26:7,14

mExod. 26:36

n 3:26 Exod. 27:9

oExod. 27:16

pExod. 35:18

q 3:27 1 Chron. 26:23

r 3:29 ch. 1:53

s 3:31 ch. 4:15

tExod. 25:10

uExod. 25:23

vExod. 25:31

wExod. 27:1; 30:1

xExod. 26:32

a 3:35 ch. 1:53

b 3:36 ch. 4:31-32

c 3:38 ch. 1:53

dch. 18:5

ever. 7-8

fver. 10

g 3:39 See ch. 26:62

h 3:40 ver. 15

i 3:41 ver. 12,45

j 3:45 ver. 12,41

k 3:46 ch. 18:15; Exod. 13:13

lver. 39,43

m 3:47 ch. 18:16; Lev. 27:6

nch. 18:16; Exod. 30:13; Lev. 27:25; Ezek. 45:12

o 3:50 ver. 46-47

p 3:51 ver. 48

q 4:3 See ch. 8:24; 1 Chron. 23:3,24,27

a 4:4 Exod. 26:31

bExod. 25:10,16

c 4:5 Exod. 26:31

dExod. 25:10,16

e 4:6 Exod. 25:13

f 4:7 Exod. 25:23,29-30; Lev. 24:6,8

g 4:9 Exod. 25:31

hExod. 25:37-38

i 4:11 Exod. 30:1,3

j 4:15 ch. 7:9; 10:21; Deut. 31:9; 2 Sam. 6:13; 1 Chron. 15:2,15

k2 Sam. 6:6-7; 1 Chron. 13:9-10

lch. 3:31

m 4:16 Exod. 25:6; Lev. 24:2

nExod. 30:34

oExod. 29:40

pExod. 30:23

q 4:19 ver. 4

r 4:20 See Exod. 19:21; 1 Sam. 6:19

s 4:23 ver. 3

t 4:25 ch. 3:25-26

a 4:30 ver. 3

b 4:31 ch. 3:36-37

cExod. 26:15

d 4:32 Exod. 38:21

e 4:34 ver. 2

f 4:41 ver. 22

g 4:45 ver. 29

a 4:47 ver. 3,23,30

b 4:49 ver. 15,24,31

cver. 1,21

d 5:2 ch. 12:14; Lev. 13:3,46

eLev. 15:2

fch. 9:6,10; 19:11,13; 31:19; Lev. 21:1

g 5:3 Lev. 26:11-12; 2 Cor. 6:16

h 5:6 Lev. 6:2-3

i 5:7 Lev. 5:5; 26:40; Josh. 7:19

jLev. 6:5

k 5:8 Lev. 6:6-7; 7:7

l 5:9 ch. 18:8-9,19; Exod. 29:28; Lev. 6:17-18,26; 7:6-7,9-10,14; Deut. 18:3-4; Ezek. 44:29-30

m 5:10 Lev. 10:13

n 5:13 Lev. 18:20

o 5:15 1 Kings 17:18; Ezek. 29:16

a 5:21 Josh. 6:26; 1 Sam. 14:24; Neh. 10:29

bJer. 29:22

c 5:22 Ps. 109:18

dDeut. 27:15

e 5:25 Lev. 8:27

f 5:26 Lev. 2:2,9

g 5:27 Deut. 28:37; Ps. 83:9,11; Jer. 24:9; 29:18,22; 42:18; Zech. 8:13

h 5:29 ver. 19

i 5:31 Lev. 20:17,19-20

j 6:2 Lev. 27:2; Judg. 13:5; Acts 21:23; Rom. 1:1

k 6:3 Amos 2:12; Luke 1:15

a 6:5 Judg. 13:5; 16:17; 1 Sam. 1:11

b 6:6 ch. 19:11, 16; Lev. 21:11

c 6:7 ch. 9:6; Lev. 21:1-2,11

d 6:9 Acts 18:18; 21:24

e 6:10 Lev. 5:7; 14:22; 15:14,29

f 6:12 Lev. 5:6

g 6:13 Acts 21:26

h 6:14 Lev. 4:2,27,32

iLev. 3:6

j 6:15 Lev. 2:4

kExod. 29:2

lch. 15:5,7,10

m 6:18 Acts 21:24

n 6:19 1 Sam. 2:15

oExod. 29:23-24

p 6:20 Exod. 29:27-28

q 6:23 Lev. 9:22; 1 Chron. 23:13

r 6:24 Ps. 121:7; John 17:11

s 6:25 Ps. 31:16; 67:1; 80:3,7,19; 119:135; Dan. 9:17

tGen. 43:29

a 6:26 Ps. 4:6

bJohn 14:27; 2 Thess. 3:16

c 6:27 Deut. 28:10; 2 Chron. 7:14; Isa. 43:7; Dan. 9:18-19

dPs. 115:12

e 7:1 Exod. 40:18; Lev. 8:10-11

f 7:2 ch. 1:4, etc.

g 7:7 ch. 4:25

h 7:8 ch. 4:31

ich. 4:28,33

j 7:9 ch. 4:15

kch. 4:6,8,10,12, 14; 2 Sam. 6:13

l 7:10 See Deut. 20:5; 1 Kings 8:63; 2 Chron. 7:5,9; Ezra 6:16; Neh. 12:27; Ps. 30, title

m 7:12 ch. 2:3

n 7:13 Exod. 30:13

oLev. 2:1

p 7:14 Exod. 30:34

q 7:15 Lev. 1:2

r 7:16 Lev. 4:23

s 7:17 Lev. 3:1

a 7:21 Gen. 8:20; Lev. 6:9; Ps. 20:1-3; 51:19; Ezek. 45:17; Eph. 5:2; Heb. 9:13

b 7:23 Lev. 7:11,13; 1 Kings 8:63; Prov. 7:14; Col. 1:20

c 7:27 Isa. 53:7; John 1:29; Acts 8:32; Gal. 1:4; 1 Pet. 1:19; Rev. 5:6-14

d 7:39 Exod. 12:5; Isa. 53:7; John 1:29; Acts 8:32; Heb. 9:28; 1 Pet. 1:19; Rev. 5:6

e 7:42 ch. 1:14; 2:14; 10:20

f 7:43 Lev. 2:5; 14:10; Heb. 1:9; 1 John 2:27

g 7:45 Ps. 40:6; 40:8-14; 51:16; Isa. 1:11; Jer. 7:22; Amos 5:22; 2 Cor. 5:21

h 7:48 ch. 1:10; 2:18; 1 Chron. 7:26

i 7:50 Deut. 33:10; Ps. 66:15; 141:2; Ezek. 8:11; Mal. 1:11; Luke 1:10; Rev. 5:8; 8:3

j 7:51 Mic. 6:6-8

k 7:54 ch. 1:10; 2:20

l 7:56 Exod. 30:7

m 7:57 Exod. 12:5; John 1:29; Acts 8:32; 1 Pet. 1:19; Rev. 5:6

a 7:59 Lev. 3:1; Mic. 5:5; 2 Cor. 5:19,21; Eph. 2:14

b 7:60 ch. 1:11; 2:22

c 7:62 Isa. 66:20; Ps. 141:2; Dan. 9:27; Rom. 15:16; Php. 4:18; Heb. 13:15; Rev. 5:8

d 7:63 Ps. 40:6; Isa. 53:4; 2 Cor. 5:21

e 7:65 Lev. 3:1; 1 Kings 8:63; Prov. 7:14; Col. 1:20

f 7:66 ch. 1:12; 2:25

g 7:67 ch. 3:47; Lev. 27:25

h 7:68 Exod. 30:7-9; Ps. 141:2; Isa. 66:20; Dan. 9:27; Mal. 1:11; Luke 1:9; Rom. 15:16; Php. 4:18; Heb. 13:15

i 7:72 ch. 1:13; 2:27

j 7:74 Mal. 1:11; Luke 1:11

k 7:88 ver. 1

a 7:89 ch. 12:8; Exod. 33:9,11

bExod. 25:22

c 8:2 Exod. 25:37; 40:25

d 8:4 Exod. 25:31

eExod. 25:18

fExod. 25:40

g 8:7 ch. 19:9,17-18

hLev. 14:8-9

i 8:8 Lev. 2:1

j 8:9 See Exod. 29:4; 40:12

kLev. 8:3

l 8:10 Lev. 1:4

m 8:12 Exod. 29:10

n 8:14 ch. 3:45; 16:9

o 8:15 ver. 11,13

p 8:16 ch. 3:12,45

q 8:17 ch. 3:13; Exod. 13:2,12-13,15; Luke 2:23

r 8:19 ch. 3:9

sch. 1:53; 16:46; 18:5; 2 Chron. 26:16

a 8:21 ver. 7

bver. 11-12

c 8:22 ver. 15

dver. 5, etc.

e 8:24 See ch. 4:3; 1 Chron. 23:3,24,27

f 8:26 ch. 1:53

g 9:2 ch. 28:16; Exod. 12:1, etc.; Lev. 23:5; Deut. 16:1-2

h 9:5 Josh. 5:10

i 9:6 ch. 5:2; 19:11,16; See John 18:28

jch. 27:2; Exod. 18:15,19,26

k 9:8 ch. 27:5

l 9:11 2 Chron. 30:2,15

a 9:11 Exod. 12:8

b 9:12 Exod. 12:10

cExod. 12:46; John 19:36

dExod. 12:43

e 9:13 Gen. 17:14; Exod. 12:15

fver. 7

gch. 5:31

h 9:14 Exod. 12:49

i 9:15 Exod. 40:34; Neh. 9:12,19; Ps. 78:14

jExod. 13:21; 40:38

k 9:17 ch. 10:11, 33-34; Exod. 40:36; Ps. 80:1

l 9:18 1 Cor. 10:1

m 9:19 ch. 1:53; 3:8

n 9:22 Exod. 40:36-37

o 9:23 ver. 19

p 10:2 Isa. 1:13

q 10:3 Jer. 4:5; Joel 2:15

a 10:4 ch. 1:16; 7:2; Exod. 18:21

b 10:5 ch. 2:3

c 10:6 ch. 2:10

d 10:7 ver. 3

eJoel 2:1

f 10:8 ch. 31:6; Josh. 6:4; 1 Chron. 15:24; 2 Chron. 13:12

g 10:9 ch. 31:6; Josh. 6:5; 2 Chron. 13:14

hJudg. 2:18; 4:3; 6:9; 10:8,12; 1 Sam. 10:18; Ps. 106:42

iGen. 8:1; Ps. 106:4

j 10:10 ch. 29:1; Lev. 23:24; 1 Chron. 15:24; 2 Chron. 5:12; 7:6; 29:26; Ezra 3:10; Neh. 12:35; Ps. 81:3

kver. 9

l 10:11 ch. 9:17

m 10:12 ch. 2:9,16,24,31; Exod. 40:36

nch. 1:1; 9:5; Exod. 19:1

och. 12:16; 13:3,26; Gen. 21:21; Deut. 1:1

p 10:13 ver. 5-6; ch. 2:34

q 10:14 ch. 2:3,9

rch. 1:7

s 10:17 ch. 1:51

tch. 4:24,31; 7:6-8

u 10:18 ch. 2:10,16

v 10:21 ch. 4:4,15; 7:9

w 10:22 ch. 2:18,24

x 10:25 ch. 2:25,31; Josh. 6:9

a 10:28 ch. 2:34

b 10:29 Exod. 2:18

cGen. 12:7

dJudg. 1:16; 4:11

eGen. 32:12; Exod. 3:8; 6:7-8

f 10:31 Job 29:15

g 10:32 Judg. 1:16

h 10:33 See Exod. 3:1

iDeut. 1:33; Josh. 3:3-4,6; Ps. 132:8; Jer. 31:2; Ezek. 20:6

j 10:34 Exod. 13:21; Neh. 9:12,19

k 10:35 Ps. 68:1-2; 132:8

l 11:1 Deut. 9:22

mPs. 78:21

nch. 16:35; Lev. 10:2; 2 Kings 1:12; Ps. 106:18

o 11:2 James 5:16

p 11:4 As Exod. 12:38

qPs. 78:18; 106:14; 1 Cor. 10:6

r 11:5 Exod. 16:3

a 11:6 ch. 21:5

b 11:7 Exod. 16:14,31

cGen. 2:12

d 11:8 Exod. 16:31

e 11:9 Exod. 16:13-14

f 11:10 Ps. 78:21

g 11:11 Deut. 1:12

h 11:12 Isa. 40:11

iIsa. 49:23; 1 Thess. 2:7

jGen. 26:3; 50:24; Exod. 13:5

k 11:13 Matt. 15:33; Mark. 8:4

l 11:14 Exod. 18:18

m 11:15 See 1 Kings 19:4; Jon. 4:3

nZeph. 3:15

o 11:16 See Exod. 24:1,9

pDeut. 16:18

q 11:17 ver. 25; Gen. 11:5; 18:21; Exod. 19:20

r1 Sam. 10:6; 2 Kings 2:15; Neh. 9:20; Isa. 44:3; Joel 2:28

s 11:18 Exod. 19:10

tExod. 16:7

uver. 5; Acts 7:39

v 11:20 Ps. 78:29; 106:15

wch. 21:5

x 11:21 ch. 1:46; Gen. 12:2; Exod. 12:37; 38:26

y 11:22 See 2 Kings 7:2; Matt. 15:33; Mark 8:4; John 6:7,9

a 11:23 Isa. 50:2; 59:1

bch. 23:19; Ezek. 12:25; 24:14

c 11:24 ver. 16

d 11:25 ver. 17; ch. 12:5

eSee 2 Kings 2:15

fSee 1 Sam. 10:5-6,10; 19:20-21,23; Joel 2:29; Acts 2:17-18; 1 Cor. 14:1, etc.

g 11:26 See 1 Sam. 20:26; Jer. 36:5

h 11:28 See Mark 9:38; Luke 9:49; John 3:26

i 11:29 1 Cor. 14:5

j 11:31 Exod. 16:13; Ps. 78:26-28; 105:40

k 11:32 Exod. 16:36; Ezek. 45:11

l 11:33 Ps. 78:30-31

m 11:35 ch. 33:17

n 12:1 Exod. 2:21

o 12:2 Exod. 15:20; Mic. 6:4

pch. 11:1; Gen. 29:33; 2 Kings 19:4; Isa. 37:4; Ezek. 35:12-13

a 12:4 Ps. 76:9

b 12:5 ch. 11:25; 16:19

c 12:6 Gen. 15:1; 46:2; Job 33:15; Ezek. 1:1; Dan. 8:2; 10:8,16-17; Luke 1:11,22; Acts 10:11,17; 22:17-18

dGen. 31:10-11; 1 Kings 3:5; Matt. 1:20

e 12:7 Ps. 105:26

fHeb. 3:2,5

g1 Tim. 3:15

h 12:8 Exod. 33:11; Deut. 34:10

i1 Cor. 13:12

jExod. 33:19

k2 Pet. 2:10; Jude 8

l 12:10 Deut. 24:9

m2 Kings 5:27; 15:5; 2 Chron. 26:19-20

n 12:11 2 Sam. 19:19; 24:10; Prov. 30:32

o 12:12 Ps. 88:4

p 12:14 See Heb. 12:9

qch. 5:2-3; Lev. 13:46

r 12:15 Deut. 24:9; 2 Chron. 26:20-21

s 12:16 ch. 11:35; 33:18

t 13:2 ch. 32:8; Deut. 1:22

u 13:3 ch. 12:16; 32:8; Deut. 1:19; 9:23

a 13:6 ch. 34:19; 1 Chron. 4:15

bver. 30; ch. 14:6-7,13-14; Judg. 1:12

c 13:8 ver. 16

d 13:16 ver. 8; ch. 14:6,30; Exod. 17:9

e 13:17 ver. 21

fGen. 14:10; Judg. 1:9,19

g 13:20 Neh. 9:25,35; Ezek. 34:14

hDeut. 31:6,7,23

i 13:21 ch. 34:3; Josh. 15:1

jJosh. 19:28

k 13:22 Josh. 11:21-22; 15:13-14; Judg. 1:10

lver. 33

a 13:22 Josh. 21:11

bPs. 78:12; Isa. 19:11; 30:4

c 13:23 Deut. 1:24-25

d 13:26 ver. 3

ech. 20:1,16; 32:8; 33:36; Deut. 1:19; Josh. 14:6

f 13:27 Exod. 3:8; 33:3

gDeut. 1:25

h 13:28 Deut. 1:28; 9:1-2

iver. 33

j 13:29 ch. 14:43; Exod. 17:8; Judg. 6:3; 1 Sam. 14:48; 15:3, etc.

a 13:30 See ch. 14:6,24; Josh. 14:7

b 13:31 ch. 32:9; Deut. 1:28; Josh. 14:8

c 13:32 ch. 14:36-37

dAmos 2:9

e 13:33 Deut. 1:28; 2:10; 9:2

fIsa. 40:22

g1 Sam. 17:42

h 14:1 ch. 11:4

i 14:2 ch. 16:41; Exod. 16:2; 17:3; Ps. 106:25

jSee ver. 28-29

k 14:4 Neh. 9:17

lSee Deut. 17:16; Acts 7:39

m 14:5 ch. 16:4,22

n 14:6 ver. 24,30, 38; ch. 13:6,8

o 14:7 ch. 13:27; Deut. 1:25

p 14:8 Deut. 10:15; 2 Sam. 15:25-26; 22:20; 1 Kings 10:9; Ps. 22:8; 147:10-11; Isa. 62:4

qch. 13:27

r 14:9 Deut. 19:7,23-24

sDeut. 7:18; 20:3

tch. 24:8

uGen. 48:21; Exod. 33:16; Deut. 20:1,3-4; 31:6,8; Josh. 1:5; Judg. 1:22; 2 Chron. 13:12; 15:2; 20:17; 32:8; Ps. 46:7,11; Isa. 41:10; Amos 5:14; Zech. 8:23

v 14:10 Exod. 17:4

wch. 16:19,42; 20:6; Exod. 16:10; 24:16-17; 40:34; Lev. 9:23

x 14:11 ver. 23; Deut. 9:7-8,22; Ps. 95:8; Heb. 3:8, 16

yDeut. 1:32; 9:23; Ps. 78:22,32,42; 106:24; John 12:37; Heb. 3:18

z 14:12 Exod. 32:10

a 14:13 Exod. 32:12; Ps. 106:23; Deut. 9:26-28; 32:27; Ezek. 20:9,14

b 14:14 Exod. 15:14; Josh. 2:9-10; 5:1

cch. 10:34; Exod. 13:21; 40:38; Neh. 9:12; Ps. 78:14; 105:39

d 14:16 Deut. 9:28; Josh. 7:9

e 14:18 Exod. 34:6-7; Ps. 103:8; 145:8; Jon. 4:2

fExod. 20:5; 34:7

g 14:19 Exod. 34:9

hPs. 106:45

iPs. 78:38

j 14:20 Ps. 106:23; James 5:16; 1 John 5:14-16

k 14:21 Ps. 72:19

l 14:22 Deut. 1:35; Ps. 95:11; 106:26; Heb. 3:17-18

mGen. 31:7

n 14:23 ch. 32:11; Ezek. 20:15

o 14:24 Deut. 1:36; Josh. 14:6,8-9,14

pch. 32:12

q 14:25 Deut. 1:40

r 14:27 ver. 11; Exod. 16:28; Matt. 17:7

a 14:27 Exod. 16:12

b 14:28 ver. 23; ch. 26:65; 32:11; Deut. 1:35; Heb. 3:17

cSee ver. 2

d 14:29 ch. 1:45; 26:64

e 14:30 ver. 38; ch. 26:65; 32:12; Deut. 1:36,38

f 14:31 Deut. 1:39

gPs. 106:24

h 14:32 1 Cor. 10:5; Heb. 3:17

i 14:33 ch. 32:13; Ps. 107:40

jSee Deut. 2:14

kEzek. 23:35

l 14:34 ch. 13:25

mPs. 95:10; Ezek. 4:6

nSee 1 Kings 8:56; Ps. 77:8; 105:42; Heb. 4:1

o 14:35 ch. 23:19

pver. 27,29; ch. 26:65; 1 Cor. 10:5

q 14:36 ch. 13:31-32

r 14:37 1 Cor. 10:10; Heb. 3:17; Jude 5

s 14:38 ch. 26:65; Josh. 14:6,10

t 14:39 Exod. 33:4

u 14:40 Deut. 1:41

v 14:41 ver. 25; 2 Chron. 24:20

w 14:42 Deut. 1:42

x 14:43 2 Chron. 15:2

y 14:44 Deut. 1:43

z 14:45 ver. 43; Deut. 1:44

aach. 21:3; Judg. 1:17

ab 15:2 ver. 18; Lev. 23:10; Deut. 7:1

ac 15:3 Lev. 1:2-3

adLev. 7:16; 22:18,21

aech. 28:19,27; 29:2,8,13; Lev. 23:8,12,36; Deut. 16:10

a 15:3 Gen. 8:21; Exod. 29:18

b 15:4 Lev. 2:1; 6:14

cExod. 29:40; Lev. 23:13

dch. 28:5; Lev. 14:10

e 15:5 ch. 28:7,14

f 15:6 ch. 28:12,14

g 15:8 Lev. 7:11

h 15:9 ch. 28:12,14

i 15:11 ch. 28

j 15:15 ver. 29; ch. 9:14; Exod. 12:49

k 15:18 ver. 2; Deut. 26:1

l 15:19 Josh. 5:11-12

m 15:20 Deut. 26:2,10; Prov. 3:9-10

nLev. 2:14; 23:10,16

o 15:22 Lev. 4:2

p 15:24 Lev. 4:13

qver. 8-10

a 15:24 ch. 28:15; See Lev. 4:23; Ezra 6:17; 8:35

b 15:25 Lev. 4:20

c 15:27 Lev. 4:27-28

d 15:28 Lev. 4:35

e 15:29 ver. 15

f 15:30 Deut. 17:12; Ps. 19:13; Heb. 10:26; 1 Pet. 2:10

g 15:31 2 Sam. 12:9; Prov. 13:13

hLev. 5:1; Ezek. 18:20

i 15:32 Exod. 31:14-15; 35:2-3

j 15:34 Lev. 24:12

k 15:35 Exod. 31:14-15

lLev. 24:14; 1 Kings 21:13; Acts 7:58

m 15:38 Deut. 22:12; Matt. 23:5

n 15:39 See Deut. 29:19; Job 31:7; Jer. 9:14; Ezek. 6:9

oPs. 73:27; 106:39; James 4:4

p 15:40 Lev. 11:44-45; Rom. 12:1; Col. 1:22; 1 Pet. 1:15-16

q 16:1 ch. 26:9; 27:3; Exod. 6:21; Jude 11

a 16:2 ch. 26:9

b 16:3 Ps. 106:16

cExod. 19:6

dch. 14:14; 35:34; Exod. 29:45

e 16:4 ch. 14:5; 20:6

f 16:5 ver. 3; Lev. 21:6-8,12,15

gch. 17:5; Exod. 28:1; 1 Sam. 2:28; Ps. 105:26

hch. 3:10; Lev. 10:3; 21:17-18; Ezek. 40:46; 44:15-16

i 16:9 1 Sam. 18:23; Isa. 7:13

jch. 3:41,45; 8:14; Deut. 10:8

k 16:11 Exod. 16:8; 1 Cor. 3:5

l 16:13 ver. 9

mExod. 2:14; Acts 7:27,35

n 16:14 Exod. 3:8; Lev. 20:24

o 16:15 Gen. 4:4-5

p1 Sam. 12:3; Acts 20:33; 2 Cor. 7:2

q 16:16 ver. 6-7

r1 Sam. 12:3,7

s 16:19 ver. 42; ch. 14:10; Exod. 16:7,10; Lev. 9:6,23

t 16:21 ver. 45; See Gen. 19:17,22; Jer. 51:6; Acts 2:40; Rev. 18:4

a 16:21 ver. 45; Exod. 32:10; 33:5

b 16:22 ver. 45; ch. 14:5

cch. 27:16; Job 12:10; Eccl. 12:7; Isa. 57:16; Zech. 12:1; Heb. 12:9

d 16:26 Gen. 19:12,14; Isa. 52:11; 2 Cor. 6:17; Rev. 18:4

e 16:28 Exod. 3:12; Deut. 18:22; Zech. 2:9-10; 4:9; John 5:36

fch. 24:13; Jer. 23:16; Ezek. 13:17; John 5:30; 6:38

g 16:29 Exod. 20:5; 32:34; Job 35:15; Isa. 10:3; Jer. 5:9

h 16:30 Job 31:3; Isa. 28:21

iver. 33; Ps. 55:15

j 16:31 ch. 26:10; 27:3; Deut. 11:6; Ps. 106:17

k 16:32 See ver. 17; ch. 26:11; 1 Chron. 6:22,37

l 16:35 ch. 11:1; Lev. 10:2; Ps. 106:18

mver. 17

n 16:37 See Lev. 27:28

o 16:38 Prov. 20:2; Hab. 2:10

pch. 17:10; 26:10; Ezek. 14:8

q 16:40 ch. 3:10; 2 Chron. 26:18

r 16:41 ch. 14:2; Ps. 106:25

a 16:42 Exod. 40:34

bver. 19; ch. 20:6

c 16:45 ver. 21,24

dver. 22; ch. 20:6

e 16:46 ch. 1:53; 8:19; 11:33; 18:5; Lev. 10:6; 1 Chron. 27:24; Ps. 106:29

f 17:4 Exod. 25:22; 29:42-43; 30:36

g 17:5 ch. 16:5

hch. 16:11

i 17:7 Exod. 38:21; Num. 18:2; Acts 7:44

j 17:10 Heb. 9:4

kch. 16:38

lver. 5

a 17:13 ch. 1:51,53; 18:4,7

b 18:1 ch. 17:13

cExod. 28:38

d 18:2 See Gen. 29:34

ech. 3:6-7

fch. 3:10

g 18:3 ch. 3:25,31,36

hch. 16:40

ich. 4:15

j 18:4 ch. 3:10

k 18:5 ch. 8:2; Exod. 27:21; 30:7; Lev. 24:3

lch. 16:46

m 18:6 ch. 3:12,45

nch. 3:9; 8:19

o 18:7 ver. 5; ch. 3:10

pHeb. 9:3,6

q 18:8 ch. 5:9; Lev. 6:16,18,26; 7:6,32

rExod. 29:29; 40:13,15

s 18:9 Lev. 2:2-3; 10:12-13

tLev. 4:22,27; 6:25-26

uLev. 5:1; 7:7; 10:12; 14:13

v 18:10 Lev. 6:16,18,26,29; 7:6

w 18:11 Exod. 29:27-28; Lev. 7:30,34

xLev. 10:14; Deut. 18:3

yLev. 22:2-3,11-13

z 18:12 Exod. 23:19; Deut. 18:4; Neh. 10:35-36

aaExod. 22:29

ab 18:13 ch. 15:19; Exod. 22:29; 23:19; 34:26; Lev. 2:14; Deut. 26:2

acver. 11

a 18:14 Lev. 27:28

b 18:15 ch. 3:13; Exod. 13:2; 22:29; Lev. 27:26

cExod. 13:13; 34:20

d 18:16 ch. 3:47; Lev. 27:2,6

ech. 3:47; Exod. 30:13; Lev. 27:25; Ezek. 45:12

f 18:17 Deut. 15:19

gLev. 3:2,5

h 18:18 Exod. 29:26,28; Lev. 7:31-32,34

i 18:19 ver. 11

jLev. 2:13; 2 Chron. 13:5

k 18:20 Deut. 10:9; 12:12; 14:27,29; 18:1-2; Josh. 13:14,33; 14:3; 18:7; Ps. 16:5; Ezek. 44:28

l 18:21 ver. 24,26; Lev. 27:30,32; Neh. 10:37; 12:44; Heb. 7:5,8-9

mch. 3:7-8

n 18:22 ch. 1:51

oLev. 22:9

p 18:23 ch. 3:7

q 18:24 ver. 21

rver. 20; Deut. 10:9; 14:27,29; 18:1

s 18:26 Neh. 10:38

t 18:27 ver. 30

u 18:30 ver. 27

v 18:31 Matt. 10:10; Luke 10:7; 1 Cor. 9:13; 1 Tim. 5:18

w 18:32 Lev. 19:8; 22:16

a 18:32 Lev. 22:2,15

b 19:2 Deut. 21:3; 1 Sam. 6:7

c 19:3 Lev. 4:12,21; 16:27; Heb. 13:11

d 19:4 Lev. 4:6; 16:14,19; Heb. 9:13

e 19:5 Exod. 29:14; Lev. 4:11-12

f 19:6 Lev. 14:4,6,49

g 19:7 Lev. 11:25; 15:5

h 19:9 Heb. 9:13

iver. 13,20-21; ch. 31:23

j 19:11 ver. 16; ch. 5:2; 9:6,10; 31:19; Lev. 21:1; Lam. 4:14; Hag. 2:13

k 19:12 ch. 31:19

l 19:13 Lev. 15:31

mver. 9; ch. 8:7

nLev. 7:20; 22:3

o 19:15 ch. 31:20; Lev. 11:32

p 19:16 ver. 11

a 19:17 ver. 9

b 19:18 Ps. 51:7

c 19:19 Lev. 14:9

d 19:20 ver. 13

e 19:22 Hag. 2:13

fLev. 15:5

g 20:1 ch. 33:36

hch. 26:59; Exod. 15:20

i 20:2 Exod. 17:1

jch. 16:19,42

k 20:3 ch. 14:2; Exod. 17:2

lch. 11:1,33; 14:37; 16:32, 35,49

m 20:4 Exod. 17:3

n 20:6 ch. 14:5; 16:4,22,45

och. 14:10

p 20:8 Exod. 17:5

qNeh. 9:15; Ps. 78:15-16; 105:41; 114:8; Isa. 43:20; 48:21

r 20:9 ch. 17:10

a 20:10 Ps. 106:33

b 20:11 Exod. 17:6; Deut. 8:15; 1 Cor. 10:4

c 20:12 ch. 27:14; Deut. 1:37; 3:26; 32:51

dLev. 10:3; Ezek. 20:41; 36:23; 38:16; 1 Pet. 3:15

e 20:13 Deut. 33:8; Ps. 95:8; 106:32, etc.

f 20:14 Judg. 11:16-17

gDeut. 2:4, etc.; 23:7; Obad. 10,12

h 20:15 Gen. 46:6; Acts 7:15

iExod. 12:40

a 20:15 Exod. 1:11, etc.; Deut. 26:6; Acts 7:19

b 20:16 Exod. 2:23; 3:7

cExod. 3:2; 14:19; 23:20; 33:2

d 20:17 See ch. 21:22; Deut. 2:27

e 20:19 Deut. 2:6,28

f 20:20 Judg. 11:17

g 20:21 See Deut. 2:27,29

hDeut. 2:4-5,8; Judg. 11:18

i 20:22 ch. 33:37

jch. 21:4

k 20:24 ch. 27:13; 31:2; Gen. 25:8; Deut. 32:50

lver. 12

m 20:25 ch. 33:38; Deut. 32:50

n 20:28 Exod. 29:29-30

och. 33:38; Deut. 10:6; 32:50

p 20:29 So Deut. 34:38

q 21:1 ch. 33:40; See Judg. 1:16

rch. 13:21

s 21:2 Gen. 28:20; Judg. 11:30

tLev. 27:28

a 21:4 ch. 20:22; 33:41

bJudg. 11:18

c 21:5 Ps. 78:19

dExod. 16:3; 17:3

ech. 11:6

f 21:6 1 Cor. 10:9

gDeut. 8:15

h 21:7 Ps. 78:34

iver. 5

jExod. 8:8,28; 1 Sam. 12:19; 1 Kings 13:6; Acts 8:24

k 21:9 2 Kings 18:4; John 3:14-15

l 21:10 ch. 33:43

m 21:11 ch. 33:44

n 21:12 Deut. 2:13

o 21:13 ch. 22:36; Judg. 11:18

p 21:15 Deut. 2:18,29

q 21:16 Judg. 9:21

r 21:17 Exod. 15:1; Ps. 105:2; 106:12

s 21:18 Isa. 33:22

a 21:20 ch. 23:28

b 21:21 Deut. 2:26-27; Judg. 11:19

c 21:22 ch. 20:17

d 21:23 Deut. 29:7

eDeut. 2:32; Judg. 11:20

f 21:24 Deut. 2:33; 29:7; Josh. 12:1-2; 24:8; Neh. 9:22; Ps. 135; 10-11; 136:19; Amos 2:9

g 21:28 Jer. 48:45-46

hDeut. 2:9,18; Isa. 15:1

i 21:29 Judg. 11:24; 1 Kings 11:7,33; 2 Kings 23:13; Jer. 48:7,13

j 21:30 Jer. 48:18,22

kIsa. 15:2

l 21:32 ch. 32:1; Jer. 48:32

m 21:33 Deut. 3:1; 29:7

nJosh. 13:12

a 21:34 Deut. 3:2

bver. 24; Ps. 135:10-11; 136:20

c 21:35 Deut. 3:3-4, etc.

d 22:1 ch. 33:48

e 22:2 Judg. 11:25

f 22:3 Exod. 15:15

g 22:4 ch. 31:8; Josh. 13:21

h 22:5 Deut. 23:4; Josh. 13:22; 24:9; Neh. 13:1-2; Mic. 6:5; 2 Pet. 2:15; Jude 11; Rev. 2:14

iSee ch. 23:7; Deut. 23:4

j 22:6 ch. 23:7

k 22:7 1 Sam. 9:7-8

l 22:8 ver. 19

a 22:9 ver. 20; Gen. 20:3

b 22:12 ch. 23:20; Rom. 11:29

c 22:17 ver. 6

d 22:18 ch. 24:13

e1 Kings 22:14; 2 Chron. 18:13

f 22:19 ver. 8

g 22:20 ver. 9

hver. 35; ch. 23:12,26; 24:13

i 22:22 Exod. 4:24

j 22:23 See 2 Kings 6:17; Dan. 10:7; Acts 22:9; 2 Pet. 2:16; Jude 11

a 22:28 2 Pet. 2:16

b 22:29 Prov. 12:10

c 22:30 2 Pet. 2:16

d 22:31 See Gen. 21:19; 2 Kings 6:17; Luke 24:16,31

eExod. 34:8

f 22:32 2 Pet. 2:14-15

g 22:34 1 Sam. 15:24,30; 26:21; 2 Sam. 12:13; Job 34:31-32

h 22:35 ver. 20

i 22:36 Gen. 14:17

jch. 21:13

k 22:37 ver. 17; ch. 24:11

l 22:38 ch. 23:26; 24:13; 1 Kings 22:14; 2 Chron. 18:13

m 22:41 Deut. 12:2

n 23:1 ver. 29

o 23:2 ver. 4,14, 30

p 23:3 ver. 15

qch. 24:1

r 23:4 ver. 16

s 23:5 ver. 16; ch. 22:35; Deut. 18:18; Jer. 1:9

t 23:7 ver. 18; ch. 24:3,15,23; Job 27:1; 29:1; Ps. 78:2; Ezek. 17:2; Mic. 2:4; Hab. 2:6

uch. 22:6,11,17

v1 Sam. 17:10

a 23:8 Isa. 47:12-13

b 23:9 Deut. 33:28

cExod. 33:16; Ezra 9:2; Eph. 2:14

d 23:10 Gen. 13:16; 22:17

ePs. 116:15

f 23:11 ch. 22:11,17; 24:10

g 23:12 ch. 22:38

h 23:14 ver. 1-2

i 23:16 ver. 5; ch. 22:35

j 23:18 Judg. 3:20

k 23:19 1 Sam. 15:29; Mal. 3:6; Rom. 11:29; James 1:17; Titus 1:2

l 23:20 Gen. 12:2; 22:17; Num. 22:12

m 23:21 Rom. 4:7-8

nExod. 13:21; 29:45-46; 33:14

oPs. 89:15

p 23:22 ch. 24:8

qDeut. 33:17; Job 39:10-11

r 23:23 Ps. 31:19; 44:1

s 23:24 Gen. 49:9

tGen. 49:27

a 23:26 ver. 12; ch. 22:38; 1 Kings 22:14

b 23:27 ver. 13

c 23:28 ch. 21:20

d 23:29 ver. 1

e 24:1 ch. 23:3,15

f 24:2 ch. 2:2, etc.

gch. 11:25; 1 Sam. 10:10; 19:20,23; 2 Chron. 15:1

h 24:3 ch. 23:7,18

i 24:4 See 1 Sam. 19:24; Ezek. 1:28; Dan. 8:18; 10:15-16; 2 Cor. 12:2-4; Rev. 1:10,17

j 24:6 Ps. 1:3; Jer. 17:8

kPs. 104:16

l 24:7 Jer. 51:13; Rev. 17:1,15

m1 Sam. 15:9

n2 Sam. 5:12; 1 Chron. 14:2

o 24:8 ch. 23:22

pch. 14:9; 23:24

qPs. 2:9; Isa. 38:13; Jer. 50:17

rPs. 45:5; Jer. 50:9

s 24:9 Gen. 49:9

tGen. 12:3; 27:29

u 24:10 Ezek. 21:14,17; 22:13

vch. 23:11; Deut. 23:4-5; Josh. 24:9-10; Neh. 13:2

w 24:11 ch. 22:17,37

x 24:13 ch. 22:18

y 24:14 Mic. 6:5; Rev. 2:14

zGen. 49:1; Dan. 2:28; 10:14

aa 24:15 ver. 3-4

ab 24:17 Rev. 1:7

acMatt. 2:2; Rev. 22:16

adGen. 49:10; Ps. 110:2

ae 24:18 2 Sam. 8:14; Ps. 60:8-9,12

af 24:19 Gen. 49:10

a 24:24 Gen. 10:4; Dan. 11:30

bGen. 10:21,25

c 24:25 See ch. 31:8

d 25:1 ch. 33:49; Josh. 2:1; Mic. 6:5

ech. 31:16; 1 Cor. 10:8

f 25:2 Josh. 22:17; Ps. 106:28; Hos. 9:10

gExod. 34:15-16; 1 Cor. 10:20

hExod. 20:5

i 25:3 Ps. 106:29

j 25:4 Deut. 4:3; Josh. 22:17

kver. 11; Deut. 13:17

l 25:5 Exod. 18:21,25

mExod. 32:27; Deut. 13:6,9,13,15

n 25:6 Joel 2:17

o 25:7 Ps. 106:30

pExod. 6:25

a 25:8 Ps. 106:30

b 25:9 Deut. 4:3; 1 Cor. 10:8

c 25:11 Ps. 106:30

dExod. 20:5; Deut. 32:16,21; 1 Kings 14:22; Ps. 78:58; Ezek. 16:38; Zeph. 1:18; 3:8

e 25:12 Mal. 2:4-5; 3:1

f 25:13 See 1 Chron. 6:4, etc.

gExod. 40:15

hActs 22:3; Rom. 10:2

iHeb. 2:17

j 25:15 ch. 31:8; Josh. 13:21

k 25:17 ch. 31:2

l 25:18 ch. 31:16; Rev. 2:14

m 26:2 ch. 1:2; Exod. 30:12; 38:25-26

nch. 1:3

o 26:3 ver. 63; ch. 22:1; 31:12; 33:48; 35:1

p 26:4 ch. 1:1

q 26:5 Gen. 46:8; Exod. 6:14; 1 Chron. 5:1

a 26:9 ch. 16:1-2

b 26:10 ch. 16:32,35

cch. 16:38; See 1 Cor. 10:6; 2 Pet. 2:6

d 26:11 Exod. 6:24; 1 Chron. 6:22

e 26:12 Gen. 46:10; Exod. 6:15, Jemuel

f1 Chron. 4:24, Jarib

g 26:13 Gen. 46:10, Zohar

h 26:15 Gen. 46:16, Ziphion

i 26:17 Gen. 46:16, Arodi

j 26:19 Gen. 38:2, etc.; 46:12

k 26:20 1 Chron. 2:3

l 26:23 Gen. 46:13; 1 Chron. 7:1

m 26:26 Gen. 46:14

n 26:28 Gen. 46:20

o 26:29 Josh. 17:1; 1 Chron. 7:14-15

p 26:30 Called Abiezer, Josh. 17:2; Judg. 6:11,24,34

q 26:33 ch. 27:1; 36:11

r 26:35 1 Chron. 7:20, Bered

a 26:38 Gen. 46:21; 1 Chron. 7:6

bGen. 46:21, Ehi; 1 Chron. 8:1, Aharah

c 26:39 Gen. 46:21, Muppim and Huppim

d 26:40 1 Chron. 8:3, Addar

e 26:42 Gen. 46:23

f 26:44 Gen. 46:24; 1 Chron. 7:13

g 26:48 Gen. 46:24; 1 Chron. 7:13

h 26:49 1 Chron. 7:13, Shallum

i 26:51 See ch. 1:46

j 26:53 Josh. 11:23; 14:1

k 26:54 ch. 33:54

l 26:55 ch. 33:54; 34:13; Josh. 11:23; 14:2

m 26:57 Gen. 46:11; Exod. 6:16-19; 1 Chron. 6:1,16

a 26:59 Exod. 2:1-2; 6:20

b 26:60 ch. 3:2

c 26:61 ch. 3:4; Lev. 10:1-2; 1 Chron. 24:2

d 26:62 See ch. 3:39

ech. 1:49

fch. 18:20,23-24; Deut. 10:9; Josh. 13:14,33; 14:3

g 26:63 ver. 3

h 26:64 ch. 1; Deut. 2:14-15

i 26:65 ch. 14:28-29; 1 Cor. 10:5-6

jch. 14:30

k 27:1 ch. 26:33; 36:1,11; Josh. 17:3

l 27:3 ch. 14:35; 26:64-65

mch. 16:1-2

n 27:4 Josh. 17:4

o 27:5 Exod. 18:15,19

p 27:7 ch. 36:2

a 27:11 ch. 35:29

b 27:12 ch. 33:47; Deut. 3:27; 32:49; 34:1

c 27:13 ch. 20:24,28; 31:2; Deut. 10:6

d 27:14 ch. 20:12,24; Deut. 1:37; 32:51; Ps. 106:32

eExod. 17:7

f 27:16 ch. 16:22; Heb. 12:9

g 27:17 Deut. 31:2; 1 Sam. 8:20; 18:13; 2 Chron. 1:10

h1 Kings 22:17; Zech. 10:2; Matt. 9:36; Mark 6:34

i 27:18 Gen. 41:38; Judg. 3:10; 11:29; 1 Sam. 16:13,18

jDeut. 34:9

k 27:19 Deut. 31:7

l 27:20 See ch. 11:17,28; 1 Sam. 10:6,9; 2 Kings 2:15

mJosh. 1:16-17

n 27:21 See Josh. 9:14; Judg. 1:1; 20:18,23,26; 1 Sam. 23:9; 30:7

oExod. 28:30

pJosh. 9:14; 1 Sam. 22:10,13,15

q 27:23 Deut. 3:28; 31:7

r 28:2 Lev. 3:11; 21:6,8; Mal. 1:7,12

a 28:3 Exod. 29:38

b 28:5 ch. 15:4; Exod. 16:36

cLev. 2:1

dExod. 29:40

e 28:6 Exod. 29:42; See Amos 5:25

f 28:7 Exod. 29:42

g 28:10 Ezek. 46:4

h 28:11 ch. 10:10; 1 Sam. 20:5; 1 Chron. 23:31; 2 Chron. 2:4; Ezra 3:5; Neh. 10:33; Isa. 1:13-14; Ezek. 45:17; 46:6; Hos. 2:11; Col. 2:16

i 28:12 ch. 15:4-12

j 28:15 ver. 22; ch. 15:24

k 28:16 ch. 9:3; Exod. 12:6,18; Lev. 23:5; Deut. 16:1; Ezek. 45:21

l 28:17 Lev. 23:6

m 28:18 Exod. 12:16; Lev. 23:7

n 28:19 ver. 31; ch. 29:8; Lev. 22:20; Deut. 15:21

a 28:22 ver. 15

b 28:25 Exod. 12:16; 13:6; Lev. 23:8

c 28:26 Exod. 23:16; 34:22; Lev. 23:10,15; Deut. 16:10; Acts 2:1

d 28:27 See Lev. 23:18-19

e 28:31 ver. 19

f 29:1 Lev. 23:24

g 29:6 ch. 28:11

hch. 28:3

ich. 15:11-12

j 29:7 Lev. 16:29; 23:27

kPs. 35:13; Isa. 58:5

l 29:8 ch. 28:19

a 29:11 Lev. 16:3,5

b 29:12 Lev. 23:33; Deut. 16:13; Ezek. 45:25

c 29:13 Ezra 3:4

d 29:18 ver. 3-4,9-10; ch. 15:12; 28:7,14

e 29:21 ver. 18

f 29:35 Lev. 23:36

a 29:39 Lev. 23:2; 1 Chron. 23:31; 2 Chron. 31:3; Ezra 3:5; Neh. 10:33; Isa. 1:14

bLev. 7:11,16; 22:21,23

c 30:1 ch. 1:4,16; 7:2

d 30:2 Lev. 27:2; Deut. 23:21; Judg. 11:30,35; Eccl. 5:4

eLev. 5:4; Matt. 14:9; Acts 23:14

fJob 22:27; Ps. 22:25; 50:14; 66:13-14; 116:14,18; Nah. 1:15

g 30:8 Gen. 3:16

a 31:2 ch. 25:17

bch. 27:13

c 31:6 ch. 10:9

d 31:7 Deut. 20:13; Judg. 21:11; 1 Sam. 27:9; 1 Kings 11:15-16

eSee Judg. 6:1-2,33

f 31:8 Josh. 13:21

gJosh. 13:22

h 31:11 Deut. 20:14

i 31:15 See Deut. 20:13; 1 Sam. 15:3

j 31:16 ch. 25:2

kch. 24:14; 2 Pet. 2:15; Rev. 2:14

lch. 25:9

a 31:17 Judg. 21:11

b 31:19 ch. 5:2

cch. 19:11, etc.

d 31:23 ch. 19:9,17

e 31:24 Lev. 11:25

f 31:27 Josh. 22:8; 1 Sam. 30:4

g 31:28 See ver. 30,47; ch. 18:26

h 31:30 See ver. 42-47

ich. 3:7-8,25,31,36; 18:3-4

j 31:41 ch. 18:8,19

a 31:47 ver. 30

b 31:50 Exod. 30:12,16

c 31:53 Deut. 20:14

d 31:54 Exod. 30:16

e 32:1 ch. 21:32; Josh. 13:25; 2 Sam. 24:5

f 32:3 ver. 26, Beth-nim-rah

gver. 38, Shibmah

hver. 38, Baal-meon

i 32:4 ch. 21:24,34

j 32:8 ch. 13:3,26

kDeut. 1:22

l 32:9 ch. 13:24,31; Deut. 1:24,28

m 32:10 ch. 14:11,21; Deut. 1:34

n 32:11 ch. 14:28-29; Deut. 1:35

a 32:11 ch. 14:24,30

b 32:12 ch. 14:24; Deut. 1:36; Josh. 14:8-9

c 32:13 ch. 14:33,35

dch. 26:64-65

e 32:14 Deut. 1:34

f 32:15 Deut. 30:17; Josh. 22:16,18; 2 Chron. 7:19; 15:2

g 32:17 Josh. 4:12-13

h 32:18 Josh. 22:4

i 32:19 ver. 33; Josh. 12:1; 13:8

j 32:20 Deut. 3:18; Josh. 1:14; 4:12-13

k 32:22 Deut. 3:20; Josh. 11:23; 18:1

lJosh. 22:4

mDeut. 3:12,15-16,18; Josh. 1:15; 13:8,32; 22:4,9

n 32:23 Gen. 4:7; 44:16; Isa. 59:12

o 32:24 ver. 16,34, etc.

p 32:26 Josh. 1:14

q 32:27 Josh. 4:12

r 32:28 Josh. 1:13

s 32:33 Deut. 3:12-17; 29:8; Josh. 12:6; 13:8; 22:4

tch. 21:24,33,35

a 32:34 ch. 33:45-46

bDeut. 2:36

c 32:36 ver. 3, Nimrah

dver. 24

e 32:37 ch. 21:27

f 32:38 Isa. 46:1

gch. 22:41

hSee ver. 3; Exod. 23:13; Josh. 23:7

i 32:39 Gen. 50:23

j 32:40 Deut. 3:12-13,15; Josh. 13:31; 17:1

k 32:41 Deut. 3:14; Josh. 13:30; 1 Chron. 2:21-23

lJudg. 10:4; 1 Kings 4:13

m 33:3 Exod. 12:37

nExod. 12:2; 13:4

oExod. 14:8

p 33:4 Exod. 12:29

qExod. 12:12; 18:11; Isa. 19:1; Rev. 12:8

r 33:5 Exod. 12:37

s 33:6 Exod. 13:20

t 33:7 Exod. 14:2,9

u 33:8 Exod. 14:22; 15:22-23

v 33:9 Exod. 15:27

w 33:11 Exod. 16:1

a 33:14 Exod. 17:1; 19:2

b 33:15 Exod. 16:1; 19:1-2

c 33:16 ch. 11:34

d 33:17 ch. 11:35

e 33:18 ch. 12:16

f 33:30 Deut. 10:6

g 33:32 See Gen. 36:27; Deut. 10:6; 1 Chron. 1:42

hDeut. 10:7

i 33:35 Deut. 2:8; 1 Kings 9:26; 22:48

j 33:36 ch. 20:1; 27:14

k 33:37 ch. 20:22-23; 21:4

l 33:38 ch. 20:25,28; Deut. 10:6; 32:50

m 33:40 ch. 21:1, etc.

n 33:41 ch. 21:4

o 33:43 ch. 21:10

p 33:44 ch. 21:11

qch. 21:11

r 33:45 ch. 32:34

s 33:46 Jer. 48:22; Ezek. 6:14

t 33:47 ch. 21:20; Deut. 32:49

u 33:48 ch. 22:1

v 33:49 ch. 25:1; Josh. 2:1

a 33:51 Deut. 7:1-2; 9:1; Josh. 3:17

b 33:52 Exod. 23:24,33; 34:13; Deut. 7:2,5; 12:3; Josh. 11:12; Judg. 2:2

c 33:53 ch. 26:53-55

d 33:55 Josh. 23:13; Judg. 2:3; Ps. 106:34,36; See Exod. 23:33; Ezek. 28:24

e 34:2 Gen. 17:8; Deut. 1:7; Ps. 78:55; 105:11; Ezek. 47:14

f 34:3 Josh. 15:1; See Ezek. 47:13, etc.

gGen. 14:3; Josh. 15:2

h 34:4 Josh. 15:3

ich. 13:26; 32:8

jSee Josh. 15:3-4

k 34:5 Gen. 15:18; Josh. 15:4,47; 1 Kings 8:65; Isa. 27:12

l 34:7 ch. 33:37

m 34:8 ch. 13:21; 2 Kings 14:25

nEzek. 47:15

o 34:9 Ezek. 47:17

a 34:11 2 Kings 23:33; Jer. 39:5-6

bDeut. 3:17; Josh. 11:2; 19:35; Matt. 14:34; Luke 5:1

c 34:12 ver. 3

d 34:13 ver. 1; Josh. 14:1-2

e 34:14 ch. 32:33; Josh. 14:2-3

f 34:17 Josh. 14:1; 19:51

g 34:18 ch. 1:4,16

h 35:2 Josh. 14:3-4; 21:2; See Ezek. 45:1, etc.; 48:8, etc.

a 35:6 ver. 13; Deut. 4:41; Josh. 20:2,7-8; 21:3,13,21,27,32,36,38

b 35:7 Josh. 21:41

c 35:8 Josh. 21:3

dch. 26:54

e 35:10 Deut. 19:2; Josh. 20:2

f 35:11 Exod. 21:13

g 35:12 Deut. 19:6; Josh. 20:3,5-6

h 35:13 ver. 6

i 35:14 Deut. 4:41; Josh. 20:8

j 35:15 ch. 15:16

k 35:16 Exod. 21:12,14; Lev. 24:17; Deut. 19:11-12

l 35:19 ver. 21,24,27; Deut. 19:6,12; Josh. 20:3,5

m 35:20 Gen. 4:8; 2 Sam. 3:27; 20:10; 1 Kings 2:31-32

nExod. 21:14; Deut. 19:11

o 35:22 Exod. 21:13

p 35:24 ver. 12; Josh. 20:6

q 35:25 Josh. 20:6

a 35:25 Exod. 29:7; Lev. 4:3; 21:10

b 35:29 ch. 27:11

c 35:30 Deut. 17:6; 19:15; Matt. 18:16; 2 Cor. 13:1; Heb. 10:28

d 35:33 Ps. 106:38; Mic. 4:11

eGen. 9:6

f 35:34 Lev. 18:25; Deut. 21:23

gExod. 29:45-46

h 36:1 ch. 26:29

i 36:2 ch. 26:55; 33:54; Josh. 17:3

jch. 27:1,7; Josh. 17:3-4

k 36:4 Lev. 25:10

l 36:5 ch. 27:7

m 36:6 ver. 12

n 36:7 1 Kings 21:3

o 36:8 1 Chron. 23:22

a 36:11 ch. 27:1

b 36:13 ch. 26:3; 33:50

The Fourth Book of Moses, Called
Numbers

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline

Timeline of Numbers

Numbers Study Notes

Numbers Cross-References

The Fourth Book of Moses, CalledNumbers

Circumstances of Writing

Message and Purpose

Contribution to the Bible

Structure

Outline

Timeline of Numbers

Numbers Study Notes

Numbers Cross-References

The Fourth Book of Moses, Called
Numbers