New Spirit-Filled Life Bible

1:1–50 The census reported in ch. 1 deals with the formation of an army for the invasion of the Promised Land.

1:1 Ex. 19:1 dates the arrival at Sinai three months to the day after they left Egypt. The tabernacle of meeting was completed nine months later in the first month of the second year (Ex. 40:17), and now Num. begins a month later. Nineteen days later (10:11) Israel leaves Sinai. Num. shows the people of God on the move toward their inheritance.

1:2–16 The command is given to take a census and form an army of males 20 years of age and older. The compliance is narrated in detail in vv. 17–46.

1:5–15 The mention of specific names shows the importance of the individual within the framework of the total community.

1:18 This public proclamation let all Israel know the analysis and character of the community. The census was not to rely on human strength; rather, it was to answer clearly the question, “Who are the people of God?” especially those who will be able to fight in Canaan (v. 45).

1:20–43 The order here corresponds to the arrangement of the armies around the camp detailed in 2:10–17.

1:46 The accuracy of the large number here has caused great debate among scholars. There is no reason, however, to doubt it.

1:49–53 See section 1 of Truth-In-Action at the end of Num.

1:50 The exemption from military duty for the Levites is based on their service for the tabernacle of the Testimony, a synonym for the tabernacle or tabernacle of meeting. See notes on Ex. 25—27; 36:8—39:43.

2:1–34 See section 4 of Truth-In-Action at the end of Num.

2:1–34 With the military census completed in ch. 1, instructions for the organization of the tribes and their armies are given. The camp is organized with three tribes on each side of the tabernacle, so that Yahweh’s dwelling place is in the midst of the camp. Further, when they break camp and march, the six tribes on the east and south set out, followed by the Levites with the tabernacle traveling in the center (v. 17), followed by the six tribes on the west and north respectively. This same arrangement is found in Egyptian military descriptions with Pharaoh’s camp in the middle. Whether encamped or on the march, the tabernacle is central. One tribe is given priority among the three that camp on each side of the tabernacle, Judah on the east (v. 9), Reuben on the south (v. 16), Ephraim on the west (v. 24), and Dan on the north (v. 31).

2:2 See section 1 of Truth-In-Action at the end of Num.

2:2 Each standard, probably fastened to a pole, bore the symbol of the tribe. These could be used for various signals. Each group of three tribes may have had its own standard. In Egypt each army division had a standard with a representation of a god on it. The emblems seem to be small banners carried by each family.

2:17 See section 1 of Truth-In-Action at the end of Num.

2:17 This verse is the key to the chapter, indicating the centrality of the tabernacle of meeting (see note on 1:50) as the critical issue.

2:32 The verse is a conclusion, presenting the tally of the armies (see note on 1:46).

2:33 The exemption in this verse is an echo of 1:49–53 and sets up the two succeeding chapters.

3:1–51 This chapter covers the census of the Levites who were exempted from any military role in the camp in chs. 1 and 2. It deals with the tribe of Levi as the substitute for the firstborn of the Israelites, the position of the camps of the Levitical families and their responsibilities, and the superiority of the Aaronic/ Mosaic family over the rest of the Levites.

3:1 Records: The Hebrew word toledoth is a technical term that can be used for genealogy, story, or history. Here it seems to act as a summary of the narrative that began at 2:1. A new section then begins at 3:2 concerning the tribe of Levi.

3:3 Consecrated: Literally, “He filled their hands” refers to the ordination rites commanded in Ex. 28 and 29 and performed in Lev. 8. The question of whether the model of ministry separating clergy from laity should be carried over from the OT into the church has been answered variously by different Christian traditions. Many contemporary evangelicals tend to downplay the importance of the distinction between clergy and laity, modeling their view of ministry on the democratization of the Spirit, as is desired by Moses in ch. 11.

3:4 See note on Lev. 10:1, 2.

3:7 The work of the tabernacle as the role of the Levites is different from the work of Aaron and his descendants who “ministered as priests” (v. 4). A Levite who was not a descendant of Aaron was not authorized to do priestly work (“the outsider,” v. 10).

3:12, 13 Firstborn: The firstborn are God’s in recognition of man’s dependence on Him for life. This special claim gave them high value in Israel’s society. Because they were God’s property, they had to be bought by their father. Here the Levites are the substitute for the human firstborn.

3:17–39 The pattern of the census report is the same for all three groups: 1) names of the families in the group; 2) number in the group; 3) place where they were to camp; 4) name of the leader; 5) the list of the duties of the group. Ch. 4 expands on the last element of the list and tells how the duties were to be executed.

3:40–51 It was found that there were 273 more firstborn than Levites (v. 46). Therefore, these 273 had to be exchanged for money (v. 47) instead of Levites (see note on vv. 12, 13). The money helped finance the tabernacle.

4:1–49 This chapter details a census of the Levites, between the ages of 30 and 50, for the work of the tabernacle. The duties of the Kohathites focus on the most holy things (unspecified special holy objects within the tabernacle, v. 4). The Gershonites and the Merarites deal with the coverings and the structural pieces of the tabernacle.

4:4–20 Service of the sons of Kohath: The majority of instructions deal with the preparation by Aaron and his descendants of the implements for transport by the Kohathites. All of the items are covered and either have poles inserted into rings on the implement or are placed on a carrying beam by Aaron and his sons, so that the Kohathites have no need to touch the holy things.

4:21–28 The service of the families of the sons of Gershon: The external coverings are all handled by these under the authority of Ithamar, the son of Aaron.

4:29–33 Service of the families of the sons of Merari: Their duties relate to the structural pieces of the sanctuary and are also supervised by Ithamar, the son of Aaron.

4:34–49 The results of the census are revealed. This helped to reiterate the importance of the Levitical ministry and establish who is truly a part of this line.

5:1—6:27 The previous chapters dealt with a temporary state of affairs, namely, the order of the march from Sinai to the Promised Land. Here, the instructions are not limited to the time of the journey, but apply to life in the land.

5:2 Leper: The quarantine for leprosy has been dealt with in detail in Lev. 13:1–46. Some sort of infection is the likely cause of the discharge. In Lev. 15 quarantine was not necessary. In the camp, because of the Holy Presence in their midst, perhaps the additional rigor was necessary. Defiled by a corpse: This is developed further in 19:11–19. It is to be assumed that the quarantines are in effect only until the uncleanness from leprosy, discharge, or defilement is removed.

5:5–8 See section 3 of Truth-In-Action at the end of Num.

5:6–8 In vv. 6, 7, sin refers to the theological aspect of the wrong (wrong against God), trespass refers to the social aspect of the wrong (wrong against another person), and restitution deals with the social dimension of sin, while atonement (v. 8) deals with the theological dimension of the sin.

5:6 Sin: An act committed against the LORD, which brings one into the state of being guilty.

5:8 The ram of the atonement: See note on Lev. 5:15.

5:11–31 This instruction may seem to modern readers to be unfair to women. However, the intent of the instruction must be borne in mind, namely to regulate the jealousy of the husband. The ordeal provides a legal method for the guilt or innocence of the woman to be revealed.

5:12–14 These verses outline the conditions under which the ordeal should be carried out, assuming neither guilt nor innocence. The spirit of jealousy does not refer to any being or force outside of the husband, but to his own spirit dominated by jealous suspicion.

5:15–28 The ordeal is not assumed to operate on chance or fate, but the oath under which the woman is placed makes the ordeal effective. Its purpose was to bear witness to a desire for objective justice; it also removed suspicion or fear within relationships.

5:15 One-tenth of an ephah was 71/2 pints (3 to 4 liters).

6:1–21 The three aspects of the vow of a Nazirite are abstinence from the fruit of the vine (vv. 3, 4), abstinence from cutting one’s hair (v. 5), and abstinence from defilement by contact with a dead body (vv. 6–12). These were apparently viewed as specific acts of discipline and cleanness.

6:1–8 See section 2 of Truth-In-Action at the end of Num.

6:2 Nazirite is a noun form of the verb to separate. The sense is clearly one who separates himself to the LORD for a specific time. This temporary Nazirite is probably distinct from the lifelong Nazirites of which Samson is the best example (see Judg. 13—16; Amos 2:11, 12).

6:14 Burnt offering, sin offering, and peace offering are a familiar trilogy from the beginning of Aaron’s priestly ministry. See notes on Lev. 1:3, 4; 3:1; 4:3.

6:17 The grain offering and drink offering are not independent sacrifices but form part of the communion ritual of the peace offering. The need to observe these rituals (vv. 13–21) to absolve the vow reinforces its seriousness. See note on Lev. 3:1.

6:20 Wave offering is a type of peace offering. See note on Lev. 3:1.

6:22–27 You is singular in Hebrew, hence addressed to an individual, though this may be understood in a collective sense to refer to all of Israel. There are three poetic lines, each with two verbs, Yahweh being the subject of both verbs. This is known as the Aaronic blessing and is used literally by many modern-day Christians.

6:24 To bless means an increase in prosperity because Yahweh will keep the worshiper from harm.

6:25 Make His face shine upon you implies taking pleasure in the worshiper, with the result that the Lord will be gracious or favorable to the worshiper.

6:26 To lift up His countenance upon you, similar to making His face shine in v. 25, results in peace, the provision of all things necessary for the well-being of the recipient.

7:1–89 The newly appointed leaders respond to their appointment with offerings for the newly dedicated tabernacle. The offering consisted of two parts, one for the work of the tabernacle of meeting (vv. 2–9), given at one time, and one for the altar (vv. 10–88), given in a twelve-day ceremony.

7:1 The chronology here alludes to the completing of the erection of the tabernacle (Ex. 40:17–33) and the consecration of the tabernacle and the altar (Lev. 8:10, 11).

7:2–9 The offering for the tabernacle provided the means for carrying the tabernacle on the journey, two carts for the hangings of the tabernacle and four carts for the boards and frames of the tabernacle. The Kohathites had to carry the most holy things on their shoulders by means of poles put through the rings attached to the holy things (4:4–15).

7:10–88 The leaders are those appointed by Moses in chs. 1 and 2, and they all bring identical gifts. The generosity of the offerings is stressed through the repetitions of vv. 12–83 and underlined by the sum totals given in vv. 84–88. Their generosity stands as an example for later generations.

7:13 The weight of the shekel varied. It is generally assumed it was equivalent at this time to about 12 to 15 grams. Grain offering: See note on 6:17.

7:15 Burnt offering: See note on 6:14.

7:16 Sin offering: See note on 6:14.

7:17 Peace offerings: See note on 6:14.

7:89 Describes the means by which Yahweh communicated with Moses in fulfillment of His promise in Ex. 25:21, 22. With this note, the tabernacle is fully operational.

8:1–4 A hierarchy is set up between Moses and Aaron when 7:89 and 8:1–4 are compared. Moses has access to the ark to hear God’s voice; Aaron has access only to the anteroom where the table and lampstand are, except on the Day of Atonement.

8:5–22 This is the beginning of the Levitical service. Prior to this, only Moses, Aaron, and his sons did the work of the tabernacle; now they have assistance in the tasks of operating the worship system of ancient Israel.

8:6, 7 This is the preparatory cleansing and takes place prior to the ceremony. Purification and cleansing were requirements for these helpers of the priests. Compare the ordination of priests in Lev. 8. They were told to shave all their body as a symbol of being cut off from anything unclean.

8:10, 11 The laying on of hands signifies an identification of the ones making the offering with the sacrifice. The Levites function as Israel’s sacrifice to Yahweh (see vv. 16–18, where they stand as Israel’s sacrifice of the firstborn to Yahweh). The wave offering is the portion of the sacrifice that belongs to the officiating priest (see note on 6:20). Likewise, Yahweh has given the Levites to Aaron and his sons (see v. 19).

8:16–18 See note on 3:12, 13.

8:19 To make atonement means that the Levites atone for the Israelites, standing as the firstborn dedicated to Yahweh. That there be no plague is the consequence of the Levites’ surrounding the tabernacle to insulate the Israelites (see 1:53).

8:23–26 Here the age to begin service is 25, compared with age 30 in 4:3. The reason for the change to the lower age limit is not given. Since the older age limit was given before the initiation of the Levitical service, it may have proved insufficient for the actual need once the Levitical service began, hence the change. Or, there may have been a training period between ages 25 and 30.

9:1–14 This passage refines instructions concerning the Passover on the occasion of its first commemoration, anticipating the settlement in the land, so that the Book of Numbers is not simply a history of the past. The concern of the instructions is to make participation in Passover accessible to as many as possible, since it commemorated the salvation of the Israelites from their bondage and was the formative event of Israel’s relationship to God. See notes on Ex. 12:1–11.

9:10, 11 The allowance to celebrate Passover a month later emphasizes the obligation to keep the feast regardless of extenuating circumstances.

9:15–23 This text concerning divine guidance in the wilderness anticipates the accounts of the wilderness wanderings found later in the book. Vv. 15–17 look back to Ex. 40:34–38, when the cloud descended on the tabernacle. Prior to that it had gone before the people (see Ex. 14:19, 20); now it would be in the midst of the people above the tabernacle. The command of the LORD came by the hand of Moses (v. 23), stressing that there is no conflict between the leading of the Lord’s own presence in the cloud and the leading by Moses through the word of the Lord.

10:1–10 The final element in the preparation for the journey—the signal trumpets—enabled the camp to be directed from the center for assemblies (vv. 3, 4) and for moving in and out of camp formation (vv. 5–8). When the Israelites were settled in their land, the trumpets would have a military function (v. 9) and a worship function (v. 10).

10:5–8 Only the east and south sides of the camp are mentioned, due to their preceding the tabernacle in the march according to the order of ch. 2.

10:11—36:13 This is the major turning point in the book, and one of the primary turning points of the entire Pentateuch. Israel now departs from Sinai and moves toward the Promised Land. These chapters are characterized by disobedience, murmuring, and rebellion on the part of the people as the unity of Mt. Sinai gives way to the strife of the journey. The problems culminate in the death of the entire first generation.

10:11–36 The departure from Sinai is told three times in this section in different ways: 1) a summary statement (vv. 11–13); 2) a detailed order of the march (vv. 14–28); 3) a statement of the general pattern for breaking camp (v. 33).

10:11–13 Twentieth day … second year: The date is from the time of the Exodus. Since they entered into Sinai in the third month (Ex. 19:1), they were camped at Sinai about a year. After these verses the chronology is abandoned until 20:1, where an incomplete chronological reference is given. Later (33:38), Aaron’s death is dated in the fortieth year from the Exodus. Otherwise, we know nothing of the chronological sequence of the events of the wilderness wanderings.

The cloud was taken up in v. 11 is supplemented by the command of the LORD by the hand of Moses in v. 13. Showing the conformity of the human leader with the divine leading is the concern here and in 9:15–23.

Wilderness of Paran: A large area of land southwest of Canaan in the east-central region of the Sinai Peninsula. It includes all of the locales until their entrance into the Wilderness of Zin at 20:1.

10:14–28 Beginning in v. 17 and continuing through v. 27, the Hebrew construction behind set out indicates what would typically happen; hence we may translate “would set out.”

10:29–32 Hobab: See note on Judg. 4:11. Be our eyes: Hobab apparently knew the terrain and could provide a valuable service for the Israelites.

10:33–36 The ark accompanied by the cloud constituted the vanguard of the congregation. Apparently Hobab and a contingent would scout for a suitable campsite. The congregation would then await the lifting of the cloud and depart for the next destination. The role of the ark in war is also suggested here.

11:1–35 This chapter contains two accounts of campsites that were remembered for the punishment of the Lord on the people: Taberah (vv. 1–3) and Kibroth Hattaavah (vv. 4–35).

11:1 See section 4 of Truth-In-Action at the end of Num.

11:1 The complaint is generic. A hint at the issue may be contained in the reference that the punishment begins on the fringes of the camp rather than the center. If we assume that the people assigned to camp on the edges were complaining that they were exposed to greater dangers, the locale of the punishment makes sense. The fire of the LORD refers to God’s manifested presence. See note on Lev. 10:1.

11:4–35 Two issues are interwoven in this account: 1) the complaint of the people about the lack of meat and 2) Moses’ frustration with his responsibilities. Vv. 4–10 report the people’s complaint; vv. 11–23 report a conversation between Yahweh and Moses in which Yahweh answers Moses’ question about his leadership responsibilities as well as the lack of meat; vv. 24–34 report the implementation of the answers to the two problems.

11:4 Mixed multitude refers either to non-Israelites who joined themselves to the camp at the Exodus (Ex. 12:38) or to Israelite riffraff, those governed by sensual appetite. The origin of the problem lies with them, but it soon spreads. Meat: According to Ex. 16:13 quails originally accompanied the manna. Apparently the quails did not continue. The people had flocks and herds, but these were seldom eaten; they provided the people with wool, hair, and milk.

11:6 Our whole being: The relationship between physical and nonphysical aspects of humans is very close in Hebrew thought. Physical want generates emotional consequences.

11:7 Manna: See notes on Ex. 16:13–18, 31.

11:14–25 See section 6 of Truth-In-Action at the end of Num.

11:15 The bitterness of Moses’ complaint is reminiscent of similar complaints among OT figures: Elijah (1 Kin. 19:4), Job (Job 3:20, 21), and Jonah (Jon. 4:3). It is important to note that they did not consider their deaths to be their own prerogative. In all instances, God was gracious not to grant their petitions.

11:16, 17 The elders are selected from those who are already functioning as leaders. The Spirit brings new authority for the exercise of their leadership. The passing of the Spirit from Moses to the 70 elders is an ordination for an official function, not the bestowal of a charisma.

11:25 They prophesied: This is an unexpected consequence. It is unrelated to the leadership function of the 70 elders, for it was a onetime phenomenon. The prophesying may have been manifested either as a Spirit-induced ecstasy or as an utterance, as in the case of Saul’s prophesying in 1 Sam. 10. On that occasion Saul was anointed king and the prophesying was a sign (1 Sam. 10:9, 10) which yielded no message or utterance. So here in ch. 11 the prophesying appears to be a sign of the ordination of the 70 elders.

11:29 Joshua apparently wants to control. Though Eldad and Medad were legitimate elders, they were not present at the tabernacle. The Spirit is not confined to particular persons, but is free to rest upon whom He wills. This met with the approval of Moses, who desired a democratization of the Spirit and envisioned a nation of prophets (see Joel 2:28–32).

11:32 Ten homers was approximately 2,000 liters.

11:34 Kibroth Hattaavah means “Graves of Craving.” Hattaavah refers to the introduction of the account in v. 4.

11:35 Hazeroth is somewhere north of Mt. Sinai (v. 10), but south of the Wilderness of Paran (12:16).

12:1–16 The theme of prophetic authority is continued from ch. 11 with the rebellion of Miriam and Aaron. The issue is the marriage of Moses to a non-Israelite, leading Miriam and Aaron to challenge the legitimacy of Moses as the mouthpiece of the Lord (vv. 1–3). The Lord asserts that the status of Moses is above even the prophets (vv. 4–8), and Miriam is stricken with leprosy and subsequently healed (vv. 9–15). Moses’ special status above other prophetic figures is emphasized. The Mosaic Law, then, is above critique from the prophets. So also today the Scriptures have a primacy over the prophetic gifts of the Spirit.

12:1 Ethiopian woman: If the Hebrew word for Cushite, translated here as Ethiopian, refers to the country south of Egypt, then it would be a second wife of Moses, not Zipporah the daughter of the Midianite Jethro mentioned in Ex. 2:16–21. Cush may be a short form of Cushan, however, a word used as a synonym for Midian in Hab. 3:7, and thus would then refer to Zipporah the Midianite, Moses’ wife.

12:2 The intent of this verse is to legitimize Miriam and Aaron’s right to criticize Moses as they did in v. 1. (For Miriam as a prophetess, see Ex. 15:20; for Aaron as one through whom Yahweh speaks, see Ex. 4, where he speaks to Pharaoh for Moses.)

12:4–8 Yahweh’s revelation to Moses is unique. It is direct (plainly) and immediate (face to face); the prophets’ revelations are in mediated forms. The clear lesson is that even prophets cannot presume to claim that their message is equal to that of Moses.

12:9–15 The punishment of leprosy affects only Miriam, but it is important to note that Aaron is the one to confess the sin of both of them (v. 11).

12:14 Seven days: This is the length of elapsed time prescribed for the priest’s first and second inspections of leprosy in Lev. 13. The implication is that she was healed in response to Moses’ prayer and would be pronounced clean after seven days. For spitting in the face as a sign of contempt, see Deut. 25:9.

12:16 The Wilderness of Paran is immediately to the south of Judah’s tribal claim, hence the stories of chs. 13 and 14 take place while preparing for an invasion of the Promised Land from the south.

13:3 Wilderness of Paran: Kadesh Barnea is the campsite according to Deut. 1:19 (see also Num. 13:26). According to 20:1, Kadesh Barnea is located in the Wilderness of Zin. The apparent reason for locating Kadesh in both wildernesses is that the borders of wilderness areas are not distinct. Since Kadesh apparently lay on the fringe of both areas, it could be referred to as belonging to either. Heads of the children of Israel shows why the report of the 10 carried such weight. They were key leaders.

13:16 Hoshea … Joshua: The original name means “Salvation.” Moses changes it to “Yahweh (the Lord) Is Salvation.”

13:21 From Josh. 13:5 we can deduce that the entrance of Hamath was in the north of Israel toward Lebanon; apparently the spies traversed all of what later became Israel.

13:22 Hebron is mentioned here probably because it became Caleb’s inheritance (see Josh. 14:6–15).

13:26–33 The positive report (v. 30) is framed by negative reports (vv. 27–29, 31–33). Caleb alone is mentioned. Joshua does not speak until 14:6. Likewise, when Yahweh commends the two spies, Caleb is mentioned alone in 14:24, then together with Joshua in 14:30.

13:28 Anak: See note on Josh. 11:21.

13:32 The bad report was a faithless one that defamed Yahweh’s delivering abilities.

13:33 The Hebrew word for giants is the same used in Gen. 6:4 (see note). In that they were probably destroyed in the Flood, Anak’s ancestral reference is not given.

14:1–45 This chapter narrates the people’s two reactions to the spies’ report narrated in ch. 13: return to Egypt (vv. 1–5) and kill the two spies who had faith (vv. 6–10). These were saved by divine intervention and the people sentenced to death instead (vv. 10–38). The people then attempt to invade the Promised Land against Yahweh’s command (vv. 39–45).

14:2 Life and death as slaves in Egypt were preferable to death in the wilderness, according to the people’s complaint (Ex. 14:11; 16:3; 17:3). Now death in the wilderness seems better than death in the Promised Land.

14:5 Fell on their faces: Either a sign of despair on the part of Moses and Aaron or of intercession.

14:6–9 See section 2 of Truth-In-Action at the end of Num.

14:6 Tore their clothes: A response of grief.

14:9 They are our bread: Probably a retort to the spies who had said the land eats its inhabitants (13:32). The people can be conquered as easily as bread is eaten. Their protection: Literally, “their shadow,” indicates that the protection God had formerly given the inhabitants has now been withdrawn. Yahweh is now with His people. In the arid, hot climate of Canaan, shade was a blessing.

14:10 The congregation’s decision to execute Joshua and Caleb is not carried out due to Yahweh’s intervention. Instead, the other 10 spies are executed by Yahweh, and Joshua and Caleb live (vv. 36–38).

14:11–25 Moses again intercedes for the people (see Ex. 32:12–14). In v. 18, Moses cites Yahweh’s own words from Ex. 34:6, 7. The issue of the Lord’s mercy and the Lord’s punishment of sin is raised. Both aspects of Yahweh’s character are affirmed, in that Yahweh is merciful to Israel since He did not disinherit the nation, but the people who sinned must pay the consequences (vv. 22–24).

14:20 According to your word shows the power of intercessory prayer based on a firm confidence in God’s word.

14:22 These ten times: Ten is apparently not literal, but means “often” or “lots of times.”

14:24 See section 2 of Truth-In-Action at the end of Num.

14:24 Different spirit in him: A reference to Caleb’s spirit or attitude, not to the Holy Spirit.

14:25 The Way of the Red Sea: The east finger of the Red Sea is apparently their destination, namely toward the Gulf of Aqabah. Their direction of travel is reversed, from north to south.

14:26–38 The overlap of this material with that of vv. 11–25 is obvious. The difference is that vv. 11–25 are addressed to Moses; in these verses, however, Moses and Aaron receive a command to address the Israelites informing them of Yahweh’s decision (vv. 26–35).

14:30 See section 2 of Truth-In-Action at the end of Num.

14:30 See note on 13:26–33.

14:33 Shepherds speaks of the nomadic lifestyle they would have to assume since they would not be able to raise crops or herds in the Promised Land as they had hoped.

14:36–38 The first of the faithless generation to perish are the 10 unbelieving spies who die by the plague before the Lord, a special punishment for rebellion during this wilderness time (Ex. 32:35; Num. 11:33).

14:39–45 When Moses complies with the command of the Lord in vv. 26–35, the people attempt the task in disobedience of the Lord’s command and without His presence. They are defeated and driven back to Hormah (v. 45). The place is unknown today.

15:1–41 The instructions and events narrated from here to 20:1 take place in unspecified settings. Following the death sentence of ch. 14, however, they inject a note of hope that Yahweh is still preparing His people for life in the Promised Land. The chapter includes: 1) instructions concerning offerings to accompany sacrifices (vv. 1–16); 2) instructions for a heave offering from the threshing floor (vv. 17–21); 3) instructions for intentional and unintentional sin (vv. 22–31); 4) the story of a Sabbath violation (vv. 32–36); 5) instructions for tassels for remembrance (vv. 37–41).

15:1–16 The kind of sacrifice under discussion here is an offering by fire (v. 3). This category includes the burnt offering, where the whole animal is burned (see note on Lev. 1:3, 4), and the sacrifice where only part of the animal is burned. The occasions for such a fire offering to Yahweh include fulfillment of a vow, a voluntary offering, or a festival offering. These must be accompanied by a grain offering (see note on Lev. 2:2–16) and drink offering.

15:4 An ephah was about 22 liters. One-fourth of a hin was about 3 pints (1.8 liters).

15:8 Peace offering: See note on Lev. 3:1.

15:17–21 This offering claims the first bread made from the grain of the threshing floor for the Lord.

15:21 A heave offering is a type of peace offering. See note on Lev. 3:1.

15:22–31 Now the regulations turn to sin offerings. Two instructions are given regarding unintentional sin, one for the whole congregation (vv. 22–26) and one for an individual (vv. 27–29). Vv. 30, 31 indicate the consequences of intentional sin. One who sins presumptuously (willfully violates the Law) is contrasted with the one who sins unintentionally.

15:24 Sin offering: See note on Lev. 4:3.

15:32–36 The severity of the law in vv. 30, 31 is soon enforced when a Sabbath violator is executed. The sin was not just an individual matter, but in principle threatened the entire community and hence had to be rooted out.

15:37–41 This visual reminder of the duty to obey the Law was given because of the serious consequences of failure to obey. The chapter thus concludes with the duty and responsibility of obedient faith.

15:38 Tassels were worn around the hem of the clothes to remind people to do God’s will. They apparently had an upper garment folded into a quadrangular shape. Tassels were to be put on each of these corners.

16:1—18:32 These three chapters narrate the events that reaffirmed the divinely appointed structure of Moses as political leader and Aaron (and his descendants) as the worship leader superior to the Levites, who, in turn, are chosen from the Israelites to minister in the sanctuary.

16:1–50 Vv. 1–40 narrate a twofold rebellion against Mosaic and Aaronic authority, the end of which was the making of a memorial covering for the altar to assert the choice of Aaron and his descendants as priests. In vv. 41–50, the people complain about the punishment of the rebels, and a plague is unleashed against them until Aaron atones for them.

16:1–3 The people mentioned are working in collusion, but Korah is later described as Aaron’s antagonist, and Dathan and Abiram are Moses’ antagonists. It is a religious as well as a civil rebellion, grounded in a contest of the unique, exclusive roles Moses has introduced (v. 3).

16:4–11 Moses deals with Korah, who represented a faction of the Levites who wanted priestly prerogatives as well as their own duties (see chs. 3; 4). First he devises a test to prove Aaron’s right to bear the incense in the tabernacle (vv. 4–7), and then he rebukes them for not appreciating the significance of the ministry to which the Lord called them (vv. 8–11).

16:12–15 Moses turns to deal with those who challenge his own position, but they refuse to appear before him, fearing reprisal. Their objection to Moses’ leadership is that he backed away from the Promised Land and returned to the wilderness (v. 13) and had not been successful in entering it since then (v. 14). To apply a secular standard of success to a spiritual leader is to miss the point. The successful spiritual leader is one who follows divine guidance.

16:16–35 The confrontation occurs in two places: the tent of meeting (vv. 18–24, 35) and the individual tents of the leaders of the rebellion (vv. 25–34).

16:22 The spirits of all flesh refers to the vital power that distinguishes the living from the dead. God, as the giver of life, is appealed to in order to preserve the congregation from death.

16:30 The pit is Sheol, the OT abode of the dead.

16:38 Even profane fire offered before the Lord here is holy, so the materials could not be used for profane purposes again. According to Ex. 27:2, the altar already had been overlaid with bronze. This text implies a double overlay of bronze, the second serving as a memorial sign.

16:41–50 Again we see the plague as punishment from Yahweh against a people slow to learn vital lessons. The censer as a means of atonement on Aaron’s part is fitting since that was the source of the earlier dispute. The Lord honored the legitimate offering of Aaron in contrast to those He destroyed earlier, who had offered unauthorized incense (v. 35). Aaron’s ministry is steadfastly confirmed.

17:1–13 The authority of Aaron is established beyond dispute in vv. 1–11, as Moses’ authority was in ch. 12. The deaths in ch. 16 discouraged the people, so that they despaired of being able to live with the Lord in their midst (vv. 12, 13).

17:2 All their leaders refers to those who filled the positions created in 1:5–15. Aaron stands as the leader of the Levites. The number of rods would total 13 when Aaron’s rod was added.

17:4 The Testimony refers to the ark where Yahweh’s presence dwelt in the Most Holy Place.

17:7 Tabernacle of witness: Usually this is called the tabernacle of meeting. The change emphasizes the presence of the ark of the testimony inside the tabernacle of meeting, since that is where the rods are to be placed. See note on 1:50.

17:8 The full cycle of the almond tree had transpired. Aaron’s rod had gone beyond the requirements of the test, a strong affirmation of his authority.

17:10 The sign against the rebels is similar to the “memorial” in 16:40 and the “tassels” of 15:38–41.

17:13 The question was pressing for any person needing to offer a sacrifice.

18:1–32 The Lord addresses three speeches to Aaron and one to Moses. The first speech (vv. 1–7) answers the question of the people in 17:13, namely, how the lay people can avoid death when they are bringing sacrifices to the tabernacle. The other speeches deal with the support of the priests and the Levites, since they will receive no allotment of land.

18:1 The special status of the Aaronites and the Levites did not allow them to act inappropriately in their sacred tasks.

18:2–6 This is a reaffirmation of what was stated in 3:5–13. On tabernacle of witness see note on 17:7.

18:7 The priestly status for Aaronites is a gift for service. The Hebrew text is difficult here, but it affirms: 1) the freedom of the Lord’s choice of the Aaronites for priestly duties; 2) the purpose for which they were chosen. A priest is a servant, which is also the NT understanding of minister.

18:8–19 After a general statement in v. 8, the provisions for the priests are divided into two categories: 1) provisions for officiating priests (vv. 9, 10); 2) provisions for priests and families when not officiating (vv. 11–19).

18:9 The most holy things reserved from the fire refers to sacrifices where only part of the offering is burned. Only priests could partake of the grain offering (see note on Lev. 2:1), sin offering (see note on Lev. 4:3), and trespass offering (see note on Lev. 5:14).

18:11 The heave offering (see note on 15:21) was typically the right thigh of the sacrificial animal (see Lev. 7:32), which was lifted or heaved out of the sacrifice. The offerer of the sacrifice would contribute it to the priest. The wave offerings were the breasts of the sacrifices, which were ceremonially waved (see note on Lev. 3:1).

18:12–18 Firstfruits (vv. 12, 13) and firstborn (vv. 14–18), including the redemption price of firstborn humans in vv. 15, 16, belong to the priests (see notes on 3:12, 13, 40–51). This is distinct from the tithe, which would be given for the support of the Levites.

18:19 A covenant of salt probably refers to the salt eaten in the solemnizing of a contract. It attests the permanence of the agreement.

18:20 See section 4 of Truth-In-Action at the end of Num.

18:21 Tithes means 1/10, but what it is 1/10 of (net worth, yearly increase, etc.) is not specified. This would be a much larger amount of goods than the priests would receive from the offerings mentioned in vv. 8–19.

18:22, 23 See 17:12, 13; 18:1.

18:24 Heave offering again is the portion that is lifted out and contributed, in this case the tithe from all Israel. See note on v. 11.

18:25–32 This speech to Moses deals with the disposition of the tithes received by the Levites. They had to tithe from their receipts (vv. 26–29), then they could use the remainder freely for their livelihood (vv. 30–32). After a tenth of the tithe was taken, the offering lost its holy character and could then be put to mundane use like any of the other crops in Israel (v. 27). If they failed to give the tithe, they would profane the holy gifts and would die (v. 32).

19:1–22 See section 3 of Truth-In-Action at the end of Num.

19:1–22 The chapter is a body of instructions concerning water for purification of people who touch corpses, and it demonstrates that God is not on the side of death. It is appropriate in this section in light of the deaths of so many in ch. 16.

19:3 Eleazar, Aaron’s successor, performs the rite that produces the ashes. This is probably to protect Aaron (or the high priest in succeeding generations) from defilement and the chance of incurring iniquity and dying in the performance of his duties. Eleazar does not slaughter it himself or participate in the burning in order to avoid touching the corpse, since he has to return to the tabernacle to sprinkle blood before it.

19:6 Cedar wood and hyssop and scarlet are used in the cleansing of a leper in Lev. 14. There they are instruments of the cleansing; here they are ingredients in the cleansing (see also v. 18). “Scarlet” refers to a material dyed red.

19:11–13 The unclean person himself or herself may do the purificatory rite. This contrasts with the special cases in vv. 14–19 where a clean person must perform the act on behalf of the unclean person.

20:1–29 The theme of the chapter is the deaths of the three leaders of the Israelites. Miriam’s death (v. 1) and Aaron’s death (vv. 22–29) are reported at the beginning and end; Moses’ failure which led to his death outside the Promised Land is sandwiched between these two reports (vv. 2–21).

20:1 The Wilderness of Zin lies to the north of the Wilderness of Paran in the Sinai Peninsula. In the first month is an incomplete dating, probably the first month of the fortieth year (see 33:38). Kadesh is the same Kadesh of ch. 13, from which the spies were sent out 40 years earlier.

Miriam died there is a simple report. Presumably the reason was that she was part of the first generation that came under the death penalty.

20:3 When our brethren died before the LORD is a reference to the Korah incident of ch. 16.

20:7–12 See section 6 of Truth-In-Action at the end of Num.

20:8 Take the rod: This would be the rod of Aaron that was now before the ark in the Most Holy Place. Speak to the rock shows a different means of performing the miracle. The rod was no magic instrument; rather it was the vehicle of the divine power. In this instance, though, the spoken word was to be the vehicle of the miracle.

20:10 Must we: Moses fails to glorify God and takes the credit for himself (see 20:11–13).

20:11 Moses … struck the rock: Moses failed to be open to the new avenue through which God intended to move. He acted on the basis of his past experience. The method worked, but the Lord was displeased at Moses’ disobedience. The mea-sure of success in the Lord’s eyes is not the outcome of the effort, but the obedience of His servant.

20:12 To hallow Me means to make the Lord holy in the eyes of the people.

20:13 He was hallowed: This appears to be in direct contradiction of the previous verse where Moses and Aaron are judged for not causing the Lord to be hallowed. The text tells us that the Lord was indeed hallowed among the Israelites as a result of the miracle. Moses and Aaron, however, did not themselves cause the children of Israel to hallow Him.

20:14 Your brother Israel: The Edomites were descendants of Esau, Jacob’s brother, hence addressed here as relatives.

20:16 The Angel refers to the angel of the burning bush as well as the death angel in the last plague.

20:17–21 Two rounds of negotiation are tried, one a simple request, the other an offer to pay for their passage through Edom.

20:22 Mount Hor is unknown, but according to v. 23, it is not far from Kadesh Barnea on the border of Edom.

20:24 You rebelled against My word: The failure to follow the Lord’s instruction (see v. 11) is defined as rebellion here. Moses called the people “rebels” in v. 10; here the Lord says Moses and Aaron are guilty of rebellion.

20:29 Thirty days is the length of mourning for Aaron, the same period that was observed at the death of Moses (Deut. 34:8). This seems to have been the norm for Israelites of high position. The Egyptians mourned for Jacob for seventy days (Gen. 50:3).

21:1–35 This chapter narrates the journey to the last stage before the conquest of the Promised Land, from Mt. Hor to the plains of Moab. Everything else in the book from ch. 22 to the end occurs on the plains of Moab (see Deut. 1:5).

21:1 Arad is actually in the Promised Land. The king thought that Israel was on the way to Canaan, though they were not planning to enter from the South (see 20:14–21, where their intent was to pass through Edom). The Canaanites launch something of a preemptive strike and Israel counterattacks (vv. 2, 3).

21:2 A vow is not unusual prior to military actions. Utterly destroy translates the Hebrew verb from which the noun Hormah (utter destruction) is derived. It is a consecration of the spoils of war to the Lord through total destruction.

21:4 To go around the land of Edom: The story of 20:14–21 is continued. Scholars are divided as to whether they went around to the south of Edom or to the north, between Edom and Moab. The people’s discouragement is understandable after a military victory, which appeared to open the door to the Promised Land (vv. 1–3), was abandoned and a long detour away from the Promised Land was required.

21:5 Against God … worthless bread displays the progressive sinful dissatisfaction that grew as a result of the rebellious decision in ch. 13. Rebellion is a lethal leaven in the human heart.

21:6 Fiery serpents refers to poisonous snakes, probably an adder or sand viper. Some suggest that “fiery” refers to the inflammation produced by the venomous bite.

21:8 See section 1 of Truth-In-Action at the end of Num.

21:9 Bronze serpent: As with Aaron’s censer in 16:47, the cause of the problem becomes the means by which the sin is atoned.

21:10–20 The itinerary shows the Israelites passing to the east of Moab (and possibly Edom). The Zered and Arnon are the two valleys that form the southern and northern boundaries of Moab respectively.

21:14 The Book of the Wars of the LORD functions like a footnote. The document referred to is unknown to us. The citation establishes the border of Moab.

21:16, 17 Beer in Hebrew means “Spring” or “Well,” hence the first words of the song in v. 17. A festive occasion when water was provided is remembered in these verses, though the narrative does not give details.

21:21–26 North of Moab lived a group of Amorites through whom Israel had to pass to gain access to the Jordan and hence to the Promised Land. The defeat of these Amorites is narrated here. The territory later went to the tribe of Reuben (32:33).

21:27–30 The proverb or parable is a song of victory detailing how the Amorites in Heshbon defeated the Moabites to the south (vv. 28, 29). Now Israel has defeated the Amorites, hence giving them rights of ownership (v. 30). The issue is that the border of Moab and Israel is the Arnon River (vv. 14, 15). Israel’s claim to this land was disputed from time to time (see Judg. 11).

21:33–35 Og’s kingdom lay north of the Amorite kingdom of Sihon, but still east of the Jordan. The territory went to the tribe of Gad and Manasseh (32:33).

22:1—31:54 This story of the Israelites and the Moabites involves three scenes: 1) the Moabites recruit a prophet from Mesopotamia to curse Israel, though he can only bless them (chs. 22—24); 2) the Israelites fall prey to the worship of Baal of Peor, which involved sacred prostitution with Moabite women (ch. 25); 3) the attack on Midian in vengeance for their role in the Baal of Peor apostasy (ch. 31). Chs. 26—30 deal with another census and miscellaneous laws.

22:1–41 The subject of this passage is the recruitment of Balaam. Vv. 2–21 tell how Balaam was recruited; vv. 22–35 narrate a stern warning that Balaam receives on the way; and vv. 36–41 prepare for the oracles of Balaam that follow in chs. 23 and 24.

22:1 The plains of Moab was the traditional name of the area. It had been taken from Moab by Sihon the Amorite (see 21:26) who was defeated by Israel. Now Israelite territory and a staging area for the conquest of the Promised Land, it later became part of the Promised Land. The remaining events of the books of Num. and Deut. take place here.

22:4 The elders of Midian are from the territory south and east of Moab. They are shown here as coconspirators, hence their destruction in ch. 31 (see also 21:7).

22:5 Balaam was from Mesopotamia, near the Euphrates. This is a distance of about 400 miles, nearly a month’s journey one way.

22:6 Balak, like all warriors in the ancient world, believes that the outcome of battles is determined by the gods; therefore, he believes the curse will enable him to defeat the Israelites.

22:8 The LORD in Hebrew is Yahweh, the name of the Israelite God. Balaam is seen as one who hears Yahweh, a prophet, even though not an Israelite (see v. 18).

22:9 God came to Balaam does not specify the means of revelation. Since it is at night, probably it is a vision or a dream.

22:13 In this first instance Yahweh forbids Balaam to go. Since Yahweh later lets Balaam go, this refusal is best seen as a means of stressing the intention of Yahweh for the Israelites (see v. 12).

22:20 Permission is given to go, but Balaam is held in tight rein as the first refusal (v. 12) has shown.

22:22–35 The account concerning Balaam’s donkey serves as a warning to Balaam. Balaam, as a prophet, should have been the one to see the Angel of the Lord; instead, his donkey does. Balaam’s desire to kill his donkey with a sword (v. 29) is ironic since he is the one whose life is threatened by the sword of the Angel. Balaam’s prophetic insight has been blinded by the prospect of reward.

22:22 God is apparently angry because of Balaam’s readiness to go without questioning the implications for Israel. Balaam is later chastised for his reckless attitude (v. 32); there is also a hint he may not fully obey and that he may speak more than God says (v. 35).

22:32 See section 5 of Truth-In-Action at the end of Num.

22:32 Perverse connotes a recklessness or willingness to profit by gain.

22:39 Kirjath Huzoth’s location is unknown.

22:40 Offered means to offer as a pagan sacrifice. Balaam and the princes who had recruited him apparently ate these animals.

22:41 The high places of Baal were sanctuaries where the Moabites worshiped. Some take this as a place-name, Bamoth Baal (see Josh. 13:17).

23:1—24:25 Balaam gives four utterances: the first three are oriented toward the present and are oracles of blessing; the last one is for the distant future, specifically the Davidic kingdom.

23:1 Seven altars: This sacrifice is repeated in each new attempt (see vv. 14, 29). There already would have been altars at the sanctuary, but Balaam had new ones built since they probably were Baal altars.

23:3 Balaam leaves the pagan altars in order for the Lord to speak to him without accepting the pagan sacrifices.

23:7, 8 The power of a curse is subject to the Lord; Balaam’s words alone would be of no effect. Aram is Syria, whose territory reached to the Euphrates and Pethor.

23:9, 10 Not reckoning itself among the nations shows the uniqueness of Israel’s status as the people of God. The dust of Jacob is a word-picture showing the greatness of their number, like the phrase “sands of the sea.”

23:13 Another place from which you may see them: It was necessary to see the object of a curse. Balak hoped that in seeing only a part of the Israelites Balaam would have more power to speak a curse.

23:14 Pisgah is also part of the mountain range that contains Mt. Nebo, from which Moses viewed the Promised Land before he died (Deut. 34).

23:19, 20 This is a rebuke of Balak who hoped that Balaam would curse the Israelites. The message from the Lord is that Balak is dealing with God, not a man, and God remains true to His first intention.

23:19 See section 5 of Truth-In-Action at the end of Num.

23:21 The shout of a King is among them means that the Lord is Israel’s king. As the previous line of poetry says, The LORD his God is with him.

23:23 Sorcery … divination: This assumes that Balaam’s typical means of cursing through the use of occult media were powerless against Israel. In a confrontation with the occult, the Lord’s protection renders occult powers harmless.

23:25, 26 Balak expects that if Balaam will not curse Israel, at least he will not bless them. Balaam replies that the prophetic responsibility prohibits him from remaining silent when a word is given. As Amos said, “The Lord GOD has spoken! Who can but prophesy?” (Amos 3:8).

23:28 The top of Peor is also a Baal shrine, which led to the apostasy of Israel in ch. 25.

24:1 He did not go … to seek to use sorcery: In light of 23:23, Balaam now knew that the sorcerer’s means were futile.

24:2 The Spirit of God came upon him refers to an ecstatic state where the person of the prophet is overcome and displaced by the Spirit, as the language of vv. 3, 4 shows. See note on 11:25.

24:7 King in this context means the human king. Agag is the Amalekite king whom Saul conquers in 1 Sam. 15. See 24:20, the prophecy against Amalek in Balaam’s last oracle.

24:9 The blessing or cursing of Israel has a reciprocal power. Balak’s attempt to curse would bring a curse on his people, hence Balaam’s proclamation of future judgment on Moab and the other nations in the unsolicited oracle of vv. 17–24.

24:15, 16 Again, the ecstatic trance is the means of revelation.

24:17 The reference is to David’s conquest of the Moabites (see 2 Sam. 8:2).

24:18, 19 The Edomites had refused Israel permission to pass through their land (20:1–18) and King David subdued them as well (2 Sam. 8:14).

24:20–24 These are three independent oracles with their own introductions, which are like postscripts to the previous oracles.

24:20 Saul defeated the Amalekites (1 Sam. 15:2), in punishment for their ambush of Israel mentioned in Deut. 25:17–19.

24:21, 22 Kenites were traditionally friendly to Israel, and some accompanied Israel to the Promised Land (Judg. 1:16). The Hebrew word for nest makes a pun on the names “Kenites” and Kain. Asshur is Assyria, which did not become a dominant power in the area until the late ninth or early eighth century B.C.

24:23, 24 These obscure words state one clear message: God is in control of the fate of nations (God does this).

24:25 Balaam … returned to his place: This would seem to put him out of reach of Israel’s vengeance on Midian (see 31:8 where it is reported that he was killed; also, Balaam is the subject of severe warnings in the NT: 2 Pet. 2:15; Jude 11; Rev. 2:14).

25:1–18 See section 3 of Truth-In-Action at the end of Num.

25:1–18 The Moabites and Midianites seduce the Israelites into apostasy. The occurrence of this story immediately after the blessing of Balaam is striking; it puts the Lord’s resolve to bless Israel to the test. The story has three episodes: 1) the apostasy (vv. 1–3); 2) the punishment (vv. 4, 5); 3) repentance by the majority and defiance by some (vv. 6–13).

25:4 The leaders of the people were the ones to be hung out in the sun. That is the first stage of the punishment, apparently for the leaders of the apostasy.

25:5 The judges are responsible to execute the apostates, the people who followed the leaders who were punished (v. 4).

25:6 Presented … a Midianite woman: Exactly what this means is uncertain. It is apparently a matter of brazen defiance, an attempt to introduce an unbeliever into the most sacred aspect of Israel’s faith, the tabernacle. It may also imply an effort to introduce the fertility cult of Baal religion with its ritual prostitution into Israelite worship. Note, also, it is a Midianite woman, not a Moabitess. This sets up the vengeance on the Midianites in ch. 31.

25:8 Into the tent: The word translated “tent” occurs only here in the Bible. It probably refers to an inner room in the tent of the Israelite where the couple were involved in the harlotry described in v. 1.

25:9 The plague, as elsewhere, is a means of divine punishment.

25:12 Phinehas, by this act of zeal, becomes the next in line for the high priesthood.

25:17 The Midianites, not the Moabites, are singled out for vengeance. Perhaps this is because the judgment on the Moabites was already given in Balaam’s fourth oracle (24:17).

25:18 The seduction of Israel at Baal Peor is attributed to the Midianites here. The Moabites attempted the curse by Balaam, which was unsuccessful; the Midianites attempted a more sinister plan, apparently on the advice of Balaam, who was now living among the Midianites (see 31:8).

26:1–65 The new census was necessary because all of the first generation had perished (vv. 64, 65). This chapter begins the second major section after the departure from Sinai (see Introduction to Numbers: Outline) with the preparation of a new generation for the Promised Land. No more murmurings, complaints, or rebellions are recorded. The apportionment of the land and preparation for conquest along with various new instructions make up the remainder of the Book of Numbers.

Vv. 1–51 give the results of the census. The names of the families are those of the first generation of the 12 tribal ancestors. Those families serve as the basis for the land division and inheritance rights.

Vv. 52–56 tell the purpose of the census, namely the division of the land among the tribes. This differs from the census of the first generation, which was to determine marching orders and battle ranks. Vv. 57–62 give the census of the Levites who would not be part of the land allotment.

26:2 All who are able to go to war envisions the conquest of the land.

26:8 Only three generations are listed from Reuben to Dathan and Abiram. Obviously the genealogy is abbreviated here since Israel was in Egypt for several hundred years. This should serve as a warning against assuming that biblical genealogies are complete enough to accurately date the exact history of humanity back to Adam.

26:11 Korah was a Levite mentioned here because of his association with Dathan and Abiram, who were Reubenites. Korah apparently was killed in front of the tent of meeting, hence his children were not swallowed up. See 16:27 where the children of Korah are not mentioned.

26:28 The family tree of Manasseh is traced to the current generation (allowing for possible omissions) because of the problem of inheritance rights for those who have no sons.

26:33 The absence of a male descendant from a family of the Exodus generation caused problems for rights of inheritance, since women were provided for by their brothers or husbands. The fact that no brother existed meant the loss of an Israelite family from one tribe. The case is adjudicated in 27:1–12.

26:54–56 The proportion of the allotment depended on the preceding census. The division of the land was to be by lot, yet the assignment of the lots to the tribes was to be by size of the tribe. These two principles of allotment could cause a conflict if they differed. The text assumes that the Lord controls the lot and that the lot would correspond to the proportional size of the tribes. Thereafter there would be no ground for a tribe’s expanding its borders as its size increased, because the borders were established by lot (a divinely authorized principle of division) as well as by size (a pragmatic principle of division).

26:62 The males are listed from a month old, rather than 20 years, because the military service did not apply to the Levites, nor did the allotment of the land.

27:1–23 This chapter continues the preparation of the new generation for the inheritance of the land. The problem of a lack of male heirs is addressed in vv. 1–12, and a precedent for rights of inheritance is established. The preparation of Joshua to be the next leader of the new generation is the focus of vv. 12–23.

27:3 He died in his own sin: The intention is to underline that their father was no worse than others of the Exodus generation and did not deserve an unfair loss of identity among the clans of Israel.

27:9–11 The common principle in all these cases is that of the next closest relative’s receiving one’s inheritance. Daughters are the only females who are mentioned in the succession. The intent is to ensure that the land does not leave the domain of the clan.

27:12 Mount Abarim forms the northwestern rim of the plateau of Moab. The site is identified more closely in Deut. 34:1 as Mt. Nebo, where the command given here (Num. 27:12–14) is obeyed.

27:15–23 See section 6 of Truth-In-Action at the end of Num.

27:16 The God of the spirits of all flesh: See note on 16:22.

27:18 A man in whom is the Spirit refers back to ch. 11 where Joshua was present when the Spirit was imparted to the elders and they prophesied. It speaks of possessing discernment, wisdom, and insight.

27:19 Inaugurate means, literally, “command” or “give a charge.” Here it has the meaning of “commission.”

27:20 Some of your authority: The phrase underlines the uniqueness of Moses as leader. Joshua, on the other hand, will share leadership with Eleazar as stated in v. 21. The distinction between religious and military leaders is made here for the first time.

28:1—30:42 Once again a section of instructions is included between the movements of the story. Chs. 28 and 29 contain regulations on the food offerings that are to be offered by the people as a whole rather than as individuals. Ch. 30 regulates the fulfillment of vows, particularly the vows of women and the rights of a father or husband to confirm or veto her vows.

28:1–15 This passage regulates offerings for the daily (vv. 1–8), weekly (vv. 9, 10), and monthly (vv. 11–15) offerings.

28:1–8 This is a burnt offering (see note on Lev. 1:3, 4), offered twice a day, by which the cycle of day and night, and therefore the whole of the 24-hour period, is dedicated to the worship of the Lord.

28:5 See note on 15:4.

28:9, 10 Besides the regular burnt offering: A doubling of the daily offering is meant here. The weekly cycle is acknowledged in worship.

28:11–15 The beginning of a month is an independent cycle of time, distinct from a week. It, too, has its appropriate expression in worship of the Lord. Thus each period of time (day, week, month) is committed to the Lord by an act of worship.

28:15 The sin offering included in v. 15 works like a monthly day of atonement. See note on Lev. 4:3.

28:16—29:40 This passage regulates the offerings for the great annual feasts. The order corresponds closely to Lev. 23.

28:16–25 The focus of the passage here is not so much on the Passover (v. 16), but on the Feast of Unleavened Bread (vv. 17–25). See notes on Ex. 12:1–11, 14–20.

28:26–31 The Feast of Weeks, here also called the day of the firstfruits, celebrated the end of the wheat harvest. See note on Ex. 23:16.

29:1–40 The common theme of this chapter is the festivals of the seventh month, which corresponds approximately to the month of September/October. This month begins the new year for the agricultural calendar.

29:1–6 The day of blowing the trumpets heralded the new agricultural year. The months of the year were numbered from the time of the Exodus, but the beginning of the year was celebrated, according to the agricultural cycle, in the seventh month.

29:6 The New Moon was the first day of their 28-day month. It was a day of rest, special sacrifices, and the blowing of trumpets.

29:7–11 See notes on Lev. 16.

29:12–39 The Feast of Tabernacles commemorated Israel’s wandering in the wilderness and the end of the harvest. The observance began on the fifteenth day of Tishri or Ethanim (September/October). There was a holy assembly on the first and eighth days and the Israelites lived in booths of palm trees to commemorate the wilderness wandering. It is also called the Feast of Booths.

30:1–16 The conditions under which a release from a vow may be granted are discussed here. There are no releases for a male, even a male dependent on his father’s care. Likewise, an independent woman, who has never been married, is not addressed. These omissions underline the concern of the chapter, the relation between the institutions of family and the worship forms. A woman may be released from her vow in one of three ways: 1) by her father, providing she is still a dependent (vv. 3–5); 2) by her husband at the time of her marriage to him if she has made a vow prior to the marriage (vv. 6–8); or 3) by her husband if the vow is made while married (vv. 10–15). The father or husband affirms the vow by inaction, but he must actively negate such a vow and the negation must take place immediately upon hearing of it (v. 14). Widows and divorced women may not be released from vows they have made (v. 9).

The hierarchical family structure of the culture is evident here. It is important to note that the woman has an independent relationship to God. Her vow is conditioned by the parental or marital relationship, but it is not determined by it.

30:1 Heads of the tribes is used only here in the entire Pentateuch. The authoritarian structure of tribe and family is thus introduced at the outset of this section.

30:5 The LORD will release her means the Lord will forgive her. The vow is not made null and void, but it is an unfulfilled promise that is forgiven (see vv. 8, 12 and the case in v. 15 where there is no forgiveness, but guilt is incurred by the husband).

30:13 To afflict her soul is an expression often associated with fasting (see Is. 58:3, 5). It refers to any act of self-denial.

30:15 He shall bear her guilt: See note on v. 5.

31:1–54 This chapter completes the account of Balaam, the Moabites, and the Midianites that began when Israel entered the plains of Moab in ch. 22. It is narrated in two parts: an account of the battle (vv. 1–11) and regulations concerning the division of the plunder (vv. 12–54). Vv. 12–24 are also concerned with two things: who among the Midianites should survive (vv. 12–18), and purification of the spoils of war (vv. 19–24). Vv. 25–47 include a command (vv. 25–30) and a compliance report (vv. 31–47) concerning the division of the booty among warriors, people, the high priest, and the Levites as the Lord’s representatives. Vv. 48–54 narrate a freewill offering in thanks for the preservation of all the fighting men of Israel’s army.

31:2 Vengeance on the Midianites: The Midianites are only collaborators in the Balaam story of chs. 22—25. The Moabites are the primary players; yet it was a Midianite woman who, together with an Israelite man, brought the plague of ch. 25 (note especially 25:16–18).

31:6 The holy war was led by a priest rather than a military leader, perhaps because it was a war of vengeance for the profanation of the tabernacle (ch. 25).

31:7 They killed all the males must be taken as hyperbole to emphasize the magnitude of the victory, or else the Midianites would have passed from history. This was not the case as their reappearance in the Book of Judges shows.

31:8 The text does not make clear how Balaam came to be among the Midianites, since he had gone home to Mesopotamia (24:25). It is also difficult to know why they should kill him, since he only blessed Israel. It appears that Balaam had returned to the Midianites and advised them in the matter of Baal Peor (see 31:16).

31:21 Eleazar instructs the people on the appropriate means of purifying different categories of booty, after Moses gives the primary command. This clearly depicts the priests’ duty of instructing the people on how to carry out the law commanded by Moses.

31:25–47 This section governs the distribution of the spoils of war: 50 percent to the military and 50 percent to the nonmilitary, which are taxed for Yahweh (whose portion the high priest receives) and the Levites, respectively. The Midianite booty is the specific conquest, which becomes the basis for customary distribution after Israel’s later battles.

31:48–54 A miraculous preservation of the soldiers’ lives motivates a special offering to Yahweh. Its purpose is to make atonement for (v. 50) the soldiers whose lives have been spared. Atonement is used here in the sense of “payment for,” as in the tax at Ex. 30:15, 16, rather than in the sense of “covering for sin.” The offering is kept for the tabernacle itself (v. 54).

32:1–42 This chapter begins the occupation of the land, at least as it pertains to the east side of the Jordan River. Two and a half tribes choose to settle in the territory recently conquered, which was suitable for livestock (vv. 1–5). The concern of Moses is whether the real motive for their desire to stay on the other side of the Jordan is a fear of entering the Promised Land, which had been the downfall of the first generation (vv. 6–15). When that issue is resolved by a commitment on the part of the two and a half tribes to participate in the conquest of the Promised Land, their request to live east of the Jordan is granted (vv. 16–42).

32:7 To discourage the heart of the other tribes by not participating in the conquest of the land west of the Jordan would be tantamount to what the spies did in chs. 13 and 14, as v. 9 makes clear. Their actions would have implications for all Israel (v. 15).

32:8–13 See notes on ch. 13.

32:23 Be sure your sin will find you out is often misunderstood. It is not that their sin will be uncovered in a day of judgment and punished by Yahweh, but that an evil deed will come back on the head of the evildoer. What they sow, they will reap.

32:28–30 In light of Moses’ impending death (see 31:2), Eleazar and Joshua, the leaders of the second generation, are informed of the settler’s obligations.

32:38 Their names being changed refers to the two preceding names, which contained the names of pagan deities, thus necessitating a name change for the followers of Yahweh.

33:1–56 The chapter has two parts: a review of the itinerary from Egypt to the plains of Moab (vv. 1–49), and the Lord’s speech to Moses instructing the Israelites to clear the land of the inhabitants for the preservation of the true worship of Yahweh.

33:1–49 The itinerary listed here is attributed to Moses (vv. 1, 2). The only events recorded are the Lord’s judgments on the Egyptians (v. 4) and the death of Aaron (vv. 38, 39). A few locations are briefly described (vv. 9, 14). Otherwise it is pure itinerary. Many of the places cannot be identified, so that no mapping of the exact route of the Exodus has achieved a consensus among historians. Since some names are not mentioned in the recounting of the journey, the selection of material shows that the purpose of the narratives is not simply to recount the history of the journey, but to serve as examples (1 Cor. 10:6).

33:50–56 The Israelites must drive out (v. 52) or dispossess (v. 53) (the verbs are the same in the Hebrew text) the inhabitants of the land. Failure to do so will result in the Israelites’ being driven from the land, as Yahweh intended to do to the Canaanites (v. 56). This concern illustrates the incompatibility of the old way of life with the new life of faith. V. 54 speaks of the land as an inheritance for the Israelites and lays the groundwork for many of the prophets’ indictments against the wealthy Israelites who dispossess the poor from their inheritance (see Mic. 2:1–5).

33:55, 56 See section 3 of Truth-In-Action at the end of Num.

34:1—36:13 With the command to dispossess the inhabitants and to possess the land (33:50–56) serving as an introduction, the remaining chapters in Num. deal with the boundaries (34:1–15), division (34:16–29), allotment (ch. 35), and inheritance of the land (ch. 36).

34:1–15 The verses relate the Lord’s instructions (vv. 1–12) and the speech of Moses complying with them (vv. 13–15). The borders discussed in the Lord’s speech do not include the land east of the Jordan (see ch. 32), but are accounted for in the speech of Moses. It is an ideal description of the border, one that was never fully realized. In fact, the Philistines occupied the coastal areas throughout the period of the monarchy.

34:16–29 The task of dividing the land is delegated to a member from every tribe. Presumably the people mentioned in this chapter would subdivide the tribal territory by family after the division of Josh. 13—19. The order of the tribes is given by geographical arrangement from south to north.

35:1–34 The chapter deals with the portion of the Levites who are to receive 48 cities (vv. 6, 7), six of which are to be cities of refuge (vv. 6, 9–34). The Levitical cities and cities of refuge described in ch. 35 correspond to Josh. 20 and 21.

35:2 Common-land derives from a word meaning “a place to herd cattle” and is appropriate for the use of the land in this context. More important, though, is the connotation that it is not to be owned by individuals but is for use by all Levites in the city.

35:4, 5 Apparently the thousand cubits of space in v. 4 was to remain open land, and the two thousand cubits in v. 5 could be used for planting.

35:6 The cities of refuge introduce the topic of vv. 9–34.

35:9–34 These verses do not specify the locations of the cities of refuge, but they regulate their function. Upon causing the death of another human being, the killer had to flee to a sanctuary city until he could stand trial. If he was found guilty of murder, he would be executed by the next of kin. If he was found guilty of manslaughter, he could find sanctuary within the city of refuge from then until the death of the reigning high priest. At that point he could return to his home. There is no distinction between civil and religious law. The whole land is the Lord’s, and they are His people. See the notes on Josh. 20.

35:12 The congregation is the legal authority to try the case. See also v. 25.

35:16–24 The legal distinction between murder and manslaughter is formulated in a series of examples of what is murder (vv. 16–21) and what is manslaughter (vv. 22, 23).

35:19 The avenger of blood (vv. 19, 25, 27) is a legal role that fell to a near relative whose duty it was to execute the killer.

35:25 It is implied that the trial is held in the town of the killer. If he is found guilty of manslaughter, he is then returned to the city of refuge to which he had fled.

The death of the high priest is not an arbitrary designation. Death must be atoned for by death (vv. 33, 34). The high priest’s death is apparently substitutionary atonement for the life of the manslayer.

35:31, 32 Ransom money is inadequate payment for the death of a person. Neither murderer nor manslayer may buy off his sentence.

35:33, 34 Murder pollutes the land and must be atoned for (v. 33), or the land will be defiled (v. 34).

36:1–13 This chapter returns to possible loopholes in the situation of 27:1–11. It serves as an appendix to the entire book by preserving the integrity of each tribe as a unique entity.

36:6 This law applied only to daughters who inherited property under the provisions of 27:1–11.