Literal Commentary on Numbers

Again, the interpretation of the fourth book, which is called Numbers, which interprets the events spiritually in the beginning. The reason for the book of Numbers is the completion of the covenant with Abraham, which from smallness came to greatness, so that it might be shown that this covenant was fulfilled when they were firmly bound to him by oaths. Likewise also in your seed, the peoples who are destined to be completed shall be blessed, just as it was in many places. So also the Messiah, who from his teaching, through many persecutions, gave many teachings. This book points to that which is to come, for there, after it says that the tabernacle stood and the cloud settled upon it, it does not say that he offered his offering, and also on Mount Sinai the commandments and laws were written at that time, but not all were inscribed in it. This book of Numbers is divided into three parts: two upper parts, and another part of the history of Sihon and Og, and Moses wrote Numbers shortly before the end of his life, in which book everything that God did in the wilderness, whether good things or afflictions for the people, until the crossing of Moab which is on the Jordan of Jericho. Now Numbers contains thirty-nine sections, as is seen in the book of the priests and the repetition of the law in the sections of this which is called the priestly code: that is, of the commandments, which are those that they should do and those that they should not. When it is seen that the sections are not contained, and that the repetition of the law is the earlier repetition, the entire time of the writings of Moses was three thousand seven hundred and thirty sections, divided into three parts: one of creation, which contains a time of three thousand four hundred and seventy-five sections, and that of the priestly code, which contains a time of one hundred and sixteen sections.

And this [book] is composed of the numbers of the census, from the number of twenty-nine hundred [years?]. And this book is also a census, but it is entirely arranged according to the census of the camp and the census of the other things that are in it. It speaks first about the number of their census, and about the order of their camps, and about what came upon them, the spirit of error, and step by step it extends its word concerning the events that were pressing upon them, and the Lord spoke with Moses in the wilderness of Sinai, indicating that they were still in the wilderness. He commanded that they be separated by banners, that is, by standards. He also calls the standard the "banner of the camp," so that they would not appear like confused [people] and not like those who are disordered. Seventy [men] instead of a standard, he says, "a tribe." On the first of the second month, that is, Iyar, after the feast of Passover, which is in Nisan, he receives the count of the census of the heads of the entire camp, that is, he hints at the heads of the tribes. So that each head of a tribe would number the men of his house and his tribe. First, the heads of the tribes would gather at the door of the tent of offering, and each of them would write down the able-bodied young men of his tribe. And the reason for their census was this: so that the grace of God toward them might be revealed, that they brought numbers from seventy souls to this multitude that had increased. And just as the servants of the king are counted for war, so it was. And that the multitude did not increase [in vain], for because of their wickedness, most of them perished in the wilderness, like the generation that was to come. Again, it says that the number of the first offering at the beginning of the book was at the time of the exodus, they were counted from twenty years and above.

And this [number] is six hundred and three thousand five hundred and fifty, apart from the Levites. And after forty years, or a little less, after the death of Aaron, in the plains of Moab, he commanded in this book that they be numbered again, and their number rose to six hundred and one thousand seven hundred and thirty. This the Lord commanded, that it be known how many were those who went out from Egypt, and from twenty years and above, and how many of them died in the desert, those who were of an age that they did not enter the land. But now, that they were numbered again, even the heads of families did not add to their number, but stood in their places. Again he commanded that they be numbered because it was destined that the land be divided in portions, each according to the greatness of his tribe, and not equally would they inherit it; for each would receive his inheritance according to his number. The priests and the great ones are called to the known ones that are in them. Concerning the Tabernacle of Testimony, it is called here the Tabernacle of the Offering, because in its midst all difficulties and hidden things are resolved and brought to light, just as through witnesses everything is revealed. The total in the number of men who were numbered, apart from women and children and old men, is six hundred and three thousand five hundred and fifty, and the number of Levites from every male from one month and above, twelve thousand. After that, God commanded that the firstborn males among the children of Israel from one month and above be numbered, and the number of firstborns came to twenty-two thousand two hundred and seventy-three. For these, great care was taken.

God commanded that five shekels, that is, a _siglos_, be given to the Syrian woman called Esther, or four _zuzē_, concerning this matter, as it is written in the interpretation of the Gospels: when they came to Christ and demanded two _zuzē_ from him through Simon. When the tabernacle was taken, the Levites would dismantle it and its coverings, and when the tabernacle was set up, thus wherever it went, the people would encamp. The Levites would raise it, set it up, and stretch out its curtains. Each man according to his division: he spoke about the order of their encampments, and each man with him and his family in his father's house would encamp, and they would not confuse or mix the tribes with one another. From the _qebōl_ to the distance from the tabernacle of the _zebʿā_ they would encamp, and they would not approach it. And from the east, the division of Judah would be the _tegmā_. And he says again concerning these two tribes that are joined to him, because these are the tribes that he mentioned above. In the middle camp, he divides them into four camps: from the east, and then from the south, and from the west, and that which is from the north, when Judah takes precedence from the two tribes that are joined to him. And the tabernacle of the _zebʿā_ takes the camp of the Levites within it, that is, the Levites who are seated from the east, just as also the tribe of Judah; they also take that one. And when Reuben, who is in the south, takes, also the Levites in the south take; likewise also those of the west and those of the south, and when the tribes encamp, they would encamp. These are the genealogies of Aaron and of Moses: here the genealogies of Aaron are counted, and those of Moses are not, because Moses is the brother of Aaron, and the sons of Moses are counted among the sons of Aaron.

Again, they were not yet able to enter the tabernacle of Moses because they were in the desert with the congregation; for the people were in the wilderness, and they kept watch over the house of Aaron by night and by day, with the men of the tribes who had come with them, and they guarded all his vessels from impurity and defilement. The entrance to the curtain that separates the sanctuary from the holy of holies was also spread over the hides of rams dyed red and crimson, which were stretched above the boards; the wheels of the court, that is, the wooden beams or poles that have rings or iron hooks, and the _ālē_ were hung before the altar. Others say that the wheels and the _ālē_, that is, the curtains, were called _glgē_ because they roll or are raised, for they were spread like boards before the tabernacle. His good deeds and all his services are good works, that is, ropes that are tied to the pegs of the tabernacle, so that they are not disturbed. Others say that the ropes are the cords by which the _ālē_ were bound; his services are the name of the binding of all, either because they serve in their strength or because it is for them: all the service of the Levites he calls the pegs by which the ropes of the tabernacle are tied. All the firstborn of the Levites, that is, when the service of the Levites was completed, one hundred male firstborn of the sons of Israel, for whom the Levites were substituted; the firstborn, however, were only one hundred males, because males served in their place in the tabernacle. It is said that in Egypt not only male firstborn were killed, but also females.

And he commanded that the faces of the entrance be covered with woven curtains of fine linen spread over them, so that no dust would rise upon them on the road and they would be damaged. Also, that they should not be scattered by a strong wind. The vessels that are used for measuring are a seah or a measure by which water and wine are measured proportionally: flagons, mixing bowls, those that participate in the wine of the seah, for they break into small pieces, as little by little the wine drips onto the fire and is extinguished. A ladle, like iron palms that scoop up the fire or ashes. Mixing bowls, like the palms of flagons, also break and dissolve fat upon the fire or ashes. As for the phials, however, they are a vessel or a kind of seat, not like a cup, but placed on the ground without height. And again, he calls the phials "mages," a man or a woman who commit sins after learning about the tabernacle of the sacrifice and its vessels and the blood of the sacrifices, when, contrary to the gravity of the sins, for the gravity of the sins, for the gravity of the person, he divides the error. He speaks concerning the law of sins that are committed by the wicked. And they commit iniquity before the Lord; that soul is liable to punishment, it is equal to the penalty. And his sin turns upon his head, that is, that which he oppressed, whether from God or from his church; his punishment turns upon him when it is revealed.

And when he hastens the word, he says: "And one from five adds to it, one from five from that which is unjust adds to it, and the works for his own sins, when it is divided into five parts, that which is unjust for one part. He adds values and pays, and if he has nothing to pay, his near one pays." This is that which is more than one for injustices, when they are seized with the sons of his tribe, and he does again that he does not sin, when his near ones sin well, and especially they pay on his behalf because also the heirs of his property are, if there are no sons when he dies, whether he sells in his poverty, they are obligated to redeem him, and also they pay on his behalf his debt, when he sins and it is revealed, also the sacrifice again demands from him that is hidden. He speaks concerning the law of the spirit of error. Each man, when he errs, his wife goes out from his rectitude and is polluted. She does not do iniquity with him, sinners, not in a union that is foolish and corrupted with a stranger. For iniquity is done in this, that she takes the body of her husband, which is right, and gives it to a stranger, and a sign comes upon her husband, the spirit of error, and is moved in him a thought with that which he sees in his wife, as one who is inflamed toward fornication. The spirit of error calls to thought and will and dominion over her of the desire, like that of the spirit of fornication and the spirit of error, and the natural spirit and the empty spirit, not as though there is a spirit like these, but he calls the spirit of error a thought evil that supposes concerning her: whether she has fornicated or not, this is that which defiles or does not defile, and brings her to the priest, her husband of the woman.

The flour [] he commands that the dough be brought with it [] of barley, to indicate that the offering of this woman who gave birth is from a mixed marriage: a mixture of Jewish and Samaritan. Likewise also this one who was corrupted in adultery, the flour of barley he commands that the dough be brought, to indicate the sinfulness of the adulterer and his separation from all blessings. And just as the food of barley is for the poor and the needy, so also the actions of the adulterer are performed with difficulty and not with ease. And he does not anoint him with oil in this, because the guilty are not worthy of mercy. And the priest takes holy water, he calls it holy water, because of its separation for this action. And again because it is sanctified by the word of God. In a vessel of clay, he hints at the earthenware, because of the weakness and fragility of the human body. And with the dust that is in the hollows of the altar, with this he casts into the water. One [thing] that was spread, this woman like dust: that of the dust spread enters and disperses to the thoughts of the shepherds and the poor in poverty. Bitter and chosen water he calls bitter, because of the ashes of the heifer or cow and the ink that is dissolved in it, in which are written the severe curses that are with the law that the priest recites, because the hidden sins of the Hebrew are revealed. Bitter water he says: "Uncover her head," the priest uncovers her head and dishevels and shakes her hair. And you shall say, "Amen," shall be the daughter of the voice, this one of completion that is over those who are spoken.

gives birth to a male, because at the birth of a male the fathers rejoice, and concerning the one who was afflicted, a king was born to her. And if a female had been in the womb, divine power could have changed it into a male; but God knows, by the nature of his knowledge, that she was afflicted. Instead of a female, he formed a male in her and changed its nature, so that the oppressed woman would be avenged, and her entrails would be opened. For it was not at the hour when she drank water that her entrails were opened, nor her bones, and her belly was not filled; but if she became impure or conceived, a disease would dwell in her, and after a short time her belly would be opened. Others say that this was said as a precaution, when it was not so. He speaks concerning the Nazirite. A man or a woman who separates or vows a Nazirite vow gives freedom of will to this, and is not under a bond that binds them. The reason for Nazirites was that when a person asks something from God, it is given to them; and that it is examined with those for whose sake they became Nazirites. One becomes a Nazirite to the Lord who becomes a Nazirite with vows, as is pleasing to God. All clusters of grapes are drink that is made from grapes that are bound; for grapes are those that are in summer. He calls them dry; as if in the vine they are dry, and they are destroyed when dry. For grapes of wine, when they are boiled, if they are not pressed, they spoil and rot; for the skins, wine is not pressed from them except for food alone, they are useful. With presses and up to raisins, they are not grape seeds but grape seeds of moist and dry grapes, called separate or split; thus raisins are dry grapes that are ground with sour wine; and they are like pressed or dry.

clusters of grapes that are pressed produce wine. Others say that the pomegranates are wild, or that in the middle of the clusters there are seeds. And dried fig clusters. And the fourth is the hair of the Nazirite, by means of the growth of his hair upon the offering of his gifts and the rewards in exchange for these, he makes known and teaches how the priests bless the people when they pray. "May the Lord bless you and crown you, and may the Lord illuminate his face upon you, and make for you peace" in the Trinity of the names of the Lord, which are upon the three persons. The mystery of the blessing of God is that it is a work that is proclaimed by means of the priests, the prophets, and the heralds through words, and afterwards the works are revealed through grace. It is not, therefore, that the priest is the one who blesses, but that God is the one who blesses; for it is not the priests who are the agents of the blessings with God. And it was on the day that Moses completed his setting up of the tabernacle, after the departure of the people, that this renewal occurred in the month of Iyar. This renewal, however, of which it says here, is not like that which was transferred and renewed as happened afterwards in Jerusalem, because Jerusalem was uprooted by the Babylonians, and afterwards by Antiochus Epiphanes, but this renewal here is different.

the renewal of the offerings, and the renewal of the altar, and also hints at the entire tabernacle, when it was renewed, or the feast, or the sacrifice that was newly offered on the altar, it says: on the day of its anointing, it calls the renewal of this place to the anointing, while the princes did not anoint it for anointing, nor did they renew it, as it is written that on the day it was anointed by the princes, with oil and blood the tabernacle was sanctified. With their own hands, the princes offered their offerings, each one of them on one day offered his offering, and the wagons that are made of wood, as they were placed in them the hundred of the tabernacle, and each one is drawn by two oxen, in that they are made with wheels; all twelve princes offered one wagon, and each one of them one ox, and after the offering of the first day, again the princes offered a hundred bowls of gold and silver; they heard a voice with him from the veil, as that veil spoke, commanding him to say to Aaron that he should hasten that the lamps should not be extinguished opposite the candlestick, and they were hastening the face of the candlestick, it calls their placement of the lamps to the face of the north opposite the table. With its power, or its strength, or the lower throne, it says concerning the selection of the boards. For the tribe of Levi it chose that it should serve more than the other tribes, because Moses and Aaron, in whose hands was the salvation from that tribe, were, and it was fitting that from them the service of the tabernacle should be administered, for they were worthy, for it was not fitting that from one tribe the priests should be, and from another the Levites.

the priests and the Levites of the Tabernacle: they were likened to the priests and deacons of the Church. And the Levites were not called to the priesthood, nor the priesthood to Aaron and his seed. And the Levites who are in the order of deacons: the sons of Gershon, Qahat, and Merari, and the sons of Esar, the brother of Amram. And the priests were authorized to cover, to sacrifice, and to enter the Holy and the Holy of Holies. And the Levites were authorized over the service of the vessels of the Tabernacle. The priests, when they would take up the service, would carry the ark, the anointing oil, the incense, the flour, and the rest of the vessels of lesser importance. And the Levites, the sons of Qahat, would carry the ark, the table, and the altar of incense, that of the sacrifices, along with the rest of the holy things, the censers, and the fire-pans. And the sons of Gershon: the curtains of the Tabernacle, the coverings, the hangings, the pegs, the ropes, and the vessels of hair. And the sons of Merari: the boards of the Tabernacle, and its bars, its pillars, its supports, the ark, the table, and the altar, upon their shoulders they would carry them in wagons. The rest of the vessels, however, in carts. Even the name of the Kingdom: it was prior to the election of the priests, for it is written in the passage: "Let there be to me a kingdom." It was prior to the election of the priests, for it is written in the passage: "Let there be to me a kingdom, and a priesthood, and a holy people." And what is that which was about to be, he said to this: "Or perhaps because of its honor, because it was entrusted to Melchizedek, who took the Levites from within Israel and purified them." This is the purification of which here it hints concerning the body. The water of sprinkling was poured over them, the water that is mixed, because of their impurity, and they passed through purified over all their flesh, while their heads were not shaved.

and they placed their hands upon the Levites, not as though they placed their hands upon their heads, but he wished to show that in the peace of all the children of Israel, Aaron placed his hand upon them, he who was in the place of a bishop. And he distinguished the Levites by the laying on of his hand upon them. He spoke concerning the Passover which he performed in the second year of the exodus from Egypt, that it was according to all his commands and according to all that he commanded them, because of the book of Exodus, thus he performed it. And as for his laws, he called them boundaries which they did not diminish nor add, but they performed all those things which were fitting for it, and the men who were impure in soul after they performed the Passover, as they were commanded, he spoke concerning the impure: the soul calls the body which is defiled by that which is near to death, or to leprosy, or to an impure flux. And they are not hindered nor kept away, but when the men are separated, they said this, for they knew that the impure are not, but like a man who is changed, that even if impurity does not come by his will, he is always hindered from the sacrifice, for behold, death is decreed against everyone who does not perform the Passover at its time, and it is difficult that they should learn concerning this: they stand in their place, because Moses did not say anything thus, but that everyone who is circumcised was permitted to eat the Passover. It is established that he taught concerning the rest: each man, when he becomes impure by the soul of men on the road or in your dwellings, by the month of the second they perform the Passover, that which in your dwellings, in the dwellings of your houses, he dwelt, and he did not go to another place.

And on the day when the Tabernacle was set up, this cloud is said to have stood over the boards and the beginning of the pillar and the cloud, and over the face of the door of the Tabernacle, to the Holy of Holies. This was not the natural cloud that appears like lightning, but this was in the Tabernacle a cloudy substance, which resembles the ashes of a furnace or dust. This cloud covered the inner and outer Tabernacle. Like the appearance of fire, it was seen from morning until evening over the Tabernacle. It is said concerning the pillar that it was seen in the cloud; for at night that pillar with this cloud were changed into the form of a dove of fire, to illuminate the whole congregation, and the cloud covered them by day, and like a canopy it shaded them. And this cloud was firmly upon the roof of the Tabernacle. The light of the pillar that shone for them is said to be by the angels, for it was not natural, but from that which was kindled upon the person of Moses, from that which was seen by him, the Lord in the burning bush. And it is said that the faces of Moses and the pillar were not illuminated by a great light, and they were not made radiant; and not even the righteous in the resurrection were made radiant by them, and they were not illuminated; but when they were not mortal, they were illuminated by the light of the Lord, like the light of the sun in this world.

cloud of the holiness of the tabernacle shows the manner of its working, how the Lord in heaven acts for the righteous: and each one according to his purity and holiness is manifested in him the light of the Lord. And this light is not corporeal, and is given to the saints. It was spread over the darkness of the wicked, which is not natural, but the standing of each one receives darkness by increase and decrease according to the greatness and smallness of their sins. For it is said that that light of the pillar: if this were a corporeal creation in the air, then God would have spoken, as if with a tongue of gold or a covering, and the cloud would not have been with the pillar as if it were not kindled by the fire of the sun in its heat. By the word of the mouth of the Lord they took what the cloud took from the covering of the Tabernacle: and also they took because by divine working at the time the cloud took this and at the time it ceased, as if by some voice and by a word the God of them spoke to them to go or to rest. That the cloud was low over the altar, that of the Tabernacle was seen over it. For by this they knew that many sacrifices would remain in the place with the movement of the cloud over the Tabernacle. Others say that the lowering of the cloud is called its thickness. For it is customary to say of the cloud that at times it is deep and at times it is wide and bright. The watches of the Lord keep it and observe when it is raised and when it rests. And when the cloud was raised, each one took according to his order the vessels of the Tabernacle that which was entrusted to him.

the weights of the children of Israel for their army were revealed concerning their weights and their camps, that this was not a small thing, and that they did not take up and set up the tabernacle until all the camps were arranged; and it was difficult for him. And Moses said to Hobab the son of Reuel, "I said that this Hobab the son of Reuel is he, and he is called by two names: Reuel and Jethro." Moses was persuading Hobab to go with them, because he was afraid lest when he returned to his land he might return to the worship of idols, since at that time Reuel had died in his land; or when he returned to the people, Moses asked that his sons not go with him to another place. Others said that in this matter Moses sent his father-in-law to go to his land as it is written in the account, to teach the members of his household; and after they were taught, all of them came to the people, because Hobab was a well-known man and a leader of Midian; he persuaded him to come with the people. Others said that Hobab the son of Jethro was he, and at that time Jethro had not died, and he sent Hobab for the peace of Moses when they were not being taught; and because the time had come for them to depart, Moses said to Hobab, "Come with us to the land which the Lord has given us." Hobab did not go, but was considered a stranger, because either God gave these lands, or he had come near, and again he feared the road and labor, and excused himself from going. And he was a guide for them because he was a Midianite, and he knew Midian and these regions well; and this was while he was persuading him to go with them. He said that he was a guide for them.

Others say that these words about the order of the camps and their arrangement are the same as what Moses commanded concerning Ḥobab, that he should not turn back to his former ways in his going. For they were anxious with the people about the guidance of Ḥobab, who was to be their guide. Others say that Ḥobab was sought, as he showed the merchants of the people when they went in trade to the nations, where it was fitting for them to go and by which road. And some say that their people went, and it is known what is written in the Judges: Ḥobab did not go out with them, but Ḥobab and Ḥobab's son were Ḥobab, for instead of b, r was changed. The standing of the Lord was taken. On the first day only, a little distance was removed from them. On the remaining days, in the middle of the poles, it was carried on the shoulders of the sons of Qahat with weights. Moses said, "Arise, O Lord," for the standing of God is called the standing of the ark. And the breaking of its boards and the flight of its enemies: the camps of its enemies, the people, when the ark rested, the people also rested. The people murmured and were evil; the murmur was about food greatly. Because of the spaciousness of the extent of their dwellings and in the desert and the distance from towns and villages and roads. And fire consumed around the camp, that is, the cloud that was over the camp shaded. Fire went out, while fire was kindled, flashing from the edge of the house of the cloud, and it consumed the flesh of those who were found around the camp. And it ate flesh.

In the command it is written that with the manna the quails were given, and in the manna of the quails they sought and found that there is nothing but the manna, and the quails went up, and they said that in the beginning he gave them quails with the manna, and because they investigated and sought after novelties, he lifted the manna from them, and another reason, that they might not think that it was from nature and not from God that the manna came to them. And that they might remain and that the manna would suffice for them, and already because they had taken the manna and had been accustomed to the flesh of the pig, and another reason, that when they were hungry for it and sent it to be brought to them from their cities, and a month of days was born to them that they ate it, and concerning the novelties they were eating, concerning this he was angry and died, and after that he lifted the manna, and it was not the will of God that they should eat flesh, as they investigated with violence, and concerning her he turned them around in the desert that they might go astray for the multitude of foods that are in Egypt, and another reason, that when Zephaniah commanded, "Eat Zephaniah, do not eat," it was not difficult for them, and if there were clean animals in the desert, also unclean animals in the desert would be found because of the cause of their error and the mixture that was among them, namely the proselytes and the foreigners who were with Egypt and other peoples who approached God. The desire of the desire, namely also the Syrians say that after the quail ate the manna for them of the quails, this desire of desire, in the heel, but they say that after half an hour or more, for after they went astray with the quail that ate the manna for the quails, then they turned in vain. But also they showed to the children of Israel, namely not only did they desire, but also they dragged the Israelites that they might weep and meet with them.

Now behold, the manna was white and fine, and its taste was like that of honey and oil and milk and butter, and there was nothing among all the delights that was not in it. And the manna was like seed of coriander, white like hoar-frost and round, and its appearance was like that of bdellium, by which it showed its whiteness. For its body is like the body of bdellium; for bdellium is very white and clear. Its form, however, is like that of coriander, and its body like that of bdellium. The Hebrew says "body of pearl." The manna had two tastes: sweetness and oiliness, like honey and butter, or like fat; and in the sun it melted, and by fire it was made and thickened, and in a mortar it was pounded. "To make manna by fire" — not when Moses was angry did he say this, but it is a comparison to that which David said: "Why, O Lord, did you kindle a fire from afar?" He was not able to bear the whole people, when he hinted in his word that he desired that a helper should be with him, because every day they were murmuring against him. And in the assembly he received his request and said: "Appoint for me seventy men, those who are the teachers and leaders of the people.

and he diminishes from the Spirit that is upon him, acting in it that it might be diminished, just as when there is a deficiency or a surplus, each one of those elders and deacons and judges, and when the deficient ones are increased, the others are not able to act, for behold, there are among you elders who have been chosen to act and to diminish from the Spirit that is upon you, not when it is being diminished of its own accord. The nature of this gift is not diminished; the elders who are rich and poor, and just as the nature of the Torah is not diminished when many are nourished from one loaf, and He is as one who enriches, but this that you diminish from the Spirit and fast concerning them, that it might be known that they are under your authority, and from you they receive gifts in this that they receive from her. In this he hints at the greatness of Moses and the smallness of the elders. Again, he did not give them the Spirit openly, nor did he leave others, so that it would not be burdensome to Moses, for behold, seventy of the people stood with him and others for the guidance of the elders who struck, so that they would not say that they were like Moses in this that they received the Spirit from God, but from him they were measured as a thirsty one from a spring, and in his authority they were sanctified. Tomorrow he and the elders will teach Moses openly about the flesh that is prepared that they eat. Sanctify yourselves tomorrow, separate yourselves towards the portion of flesh. It is clear as he said above, that twice the flesh came down to them. Until the Spirit goes out from your chosen ones, until the armies become you, what is the sign? From the interpretation of your knowledge. And let there be for you a place, its interpretation: this is from the abundance of food that is, and from the interpretation.

they were chosen and did not add. It is written concerning the seventy elders: and how the Spirit rested upon them, they were chosen, as is known, that in truth they received the Spirit. That which they did not add, they were not chosen again after that first choosing. Their choosing was such that God was about to bring the people into the land of Canaan, and also concerning the separations that God was making for the people: separately and in the majority they were being occupied with the coming of Salu. And concerning other things that were being done among the people, in the generations that follow. Others say in the generations that follow concerning the choosing: this is that which Moses brought out from Egypt and Joshua brought into the land of Canaan. Others say that the choosing speaks concerning the time that has passed: as when Moses said, "In the beginning God created the heavens," and concerning these the elders did not speak concerning the present time and concerning the future time. The choosing of these was concerning the time that is present, in which it happened and passed, and it was not necessary that it be written, lest the prophets give the Spirit to them, but that they be leaders, and this is that which they did not add: that they were not again chosen. And that which they were chosen at that time, because they were commanded by the Lord, and Israel was confirmed that the Lord established for them leaders, and they obeyed them.

Eldad and Medad, who were not able to come, for it is well written that they were, because Moses was commanded to choose seventy men. But Moses added two, so that there would be no deficiency among the people, as it was chosen from each tribe six men, as God taught concerning them. For they did not wish to come, but Moses let them go. But God, when he completed Moses' selection, gave them grace, while they were far from ability, and they were chosen like their companions. My Lord Moses stopped them. O Joshua, when he feared from the error that occurred among the spies, said to Moses, "Stop them, Eldad and Medad, who were saying to Moses, 'Take us out of Egypt, and Joshua will bring us into the land of Canaan.'" Others were saying to Moses, "Take us out of Egypt, and Joshua will bring us into the land of Canaan." Others said, "Not because of this that they were saying, that Joshua will bring us into the land of Canaan, said to Moses, 'Stop them,' but because of this, that they transgressed your commandment, and when you wrote them, they were deficient and did not come to find an opportunity." Like their companions, what then stopped them from this grace? Moses said, "Do not err, O you, for from the fault and error that is good in you, you say these things; but it is not right for me to seek my own honor through the error concerning them." But when the whole people of the Lord did, it was the desire that the whole people be thus chosen. The Spirit took from before the Lord, O that he would speak concerning Selwi. The Spirit, O of Timatha, that which from before the Lord, O that from a divine sign came the Spirit of Timatha.

And the quail came up from the sea, and it was upon the sea, as the locust stands, and by the command of the Lord it came up with the wind of the south wind from the sea. And it rose up over the camp, covering the camp and its surroundings for a day's journey of the people on one side and on the other side thus, like two cubits above the ground, not as it was difficult for them to come upon one another, but above the ground like two cubits high in its flight, so that you might be troubled at night by nothing, for it was taken upon the ground. And with its abundance it filled their tents, and as they were, their children were enduring a burden like ten talents, or ten kestiai, or like those of wheat, or ten gourds of weight. They killed them with it and ate, and the rest they threw into salt. And they spread them out and dried them around the camp in the sun, like dried fish, dried and salted, like a rod of reeds of the desert, like dry and salted fish. The anger of the people was strong because they had wearied over the flesh and ate outside the order that was for them, without forgiveness and death. Others said: because they lusted and raged. Others: because they ate the quail without cooking and roasting, and died, when they were commanded not to eat raw flesh like beasts.

Concerning the taking of the Cushite woman whom he had married, this was before the quail. For when he went and made war with the Cushites, the king’s daughter saw him and loved him, and she said, “If you take me in marriage, the Cushites will surrender the city to you.” And when he saw that there was no other way for the city to be taken, he married her, and the Cushites surrendered to him. And this marriage took place before he fled from Egypt. Josephus writes about this, and the woman is called Tharbis. And Pharaoh sent him to war against the Cushites. And this is what Aaron and Miriam spoke about. This is when the seventy elders saw him, they were grieved by it, and they considered that the better ones among them were more worthy of it, or that it was shown to them, and they were bound to offer sacrifices to God from it, because they were not mixed, but he was mixed by taking a wife. And this thought was fixed in the minds of the better ones among them, that the priesthood was given to Aaron and his seed, and to the sons of Moses it was not. And the cause of these evil thoughts was Miriam, for she led Aaron astray, as is shown, and the slanderer moved her to this, just as Job’s wife troubled Moses.

Others say that Moses did not take a wife besides Zipporah, supposing that after the quail, while he was subjecting Pharaoh and bringing forth the people, Pharaoh’s daughter entered and took him. And they add that he did not even approach Zipporah after the vision he saw and the miracles that were performed. Aaron and Miriam reproached him because they saw that he was great and exalted above them. And as if in disparagement, they called Zipporah “the Cushite woman,” because the Cushites are considered Midianites, and Jethro came from Cush to Midian. And there are those who say that Midian is from Cush the great. Others say that when Aaron and Miriam saw the greatness of Moses, how very exalted he was, and that he divided the honor among the elders, they supposed that he had lost his glory and that they too had become diminished in their own disparagement. And in anger they said to him, “Your conduct is like that of a man who took a Cushite woman; for with the disgrace of your marriage, your honor is like that of one who debased himself with a Cushite woman; just as you were shamed by the Cushite woman, so you have been shamed in the honor you gave to the elders.” And those who seek these interpretations do not say that he took any wife besides Zipporah. Apart from Zipporah, however, the first shepherd adheres to this, and Jacob of Edessa agrees with him. Moses was very humble before all of them. By the command of God, Moses wrote these things concerning the departure of the spirit, and not by his own will. Moreover, God humbled him who raised him up, as he taught that he did not love him in a fitting manner and in vain. And if not, how would Moses have praised himself? “Even if you were filled with perfection, if there were sinfulness in you,” God said this to Aaron and Miriam: not that there was sinfulness in them, but that “even you have sinfulness before God, as is fitting, but not like that of Moses.

...the Lord appeared to you secretly, as a man who sees and dreams a great dream, and not openly and upon him, but as in a small vision with a sign of revelation. Thus it was small for you with Moses. In a vision and not in a likeness he appeared to him with a sign of revelation, and not in the likeness of a dream, as Joseph and Pharaoh saw the hands, the sun, and the cows, which are only a likeness, like the interpretation of the Seventy. For every prophet, the word is his. If your prophet had distinguished the vision in which God spoke with Moses, from the other prophets, Aaron, and Miriam, because while they were sleeping, he appeared to them in a dream and spoke with them, and this through the mediation of angels, or in a vision with a spiritual eye, which is extended because of its nature and spreads until it hears voices and sees a sign of likenesses with Moses. But not thus did he speak with you; rather, mouth to mouth, in a vision and not in a likeness, not in a dream and not in a spiritual vision, in which the body rests with its movements, but in a clear vision that is known and revealed to the senses and to the understanding, and not through angelic mediation, but God himself spoke with him mouth to mouth and appeared to him in that likeness in which it is fitting for God to be seen. Like the Seventy: in a vision and not in a sign, in a vision of the spoken word and not in signs or dreams or spiritual cogitations. But in all my faithful house, he is over all my people, like a faithful king, his name. And the glory of the Lord he saw openly, glorious and bright, it was established, and the cloud was separated from what was possible, a sign that was limited over them with the Lord.

And behold, Miriam was leprous like snow when Aaron saw her and was horrified by her, as one who saw her and recognized her, that it was not right for him to say to you that you should not speak. And also in the vision he was silent, but he did not speak a harsh word to Moses, until that speech, as the Scripture says that Miriam spoke first. And then Aaron and Miriam were leprous, because she was the cause of Aaron's error and speech. And then Miriam was purified afterwards, and she was not diminished or lacking in that Aaron, if he had been leprous, after his purification he would not have been able to be a priest, because it was not permitted that a leper be a priest even after his purification. And if this were so, many of the sons of Levi who after their purification would return to the priesthood would be many. Again, Aaron was not leprous, so that they would not say that he sinned against the priesthood and the earth swallowed him up, because he did not speak against Moses but was silent, and Aaron who spoke against him was leprous. Behold, he was silent. Again, Aaron was not leprous, so that there would be no blemish in him, because he was a priest and the priesthood would be disgraced by her, and it would not be like a dead thing that comes out from the womb of its mother, for there were three brothers, one body, and the rest remained in her pain, resembling that which is born dead, half of which is equal and not corrupt; but the other half is more and mournful and remains in the womb. Otherwise, the mother calls the leprosy water for Miriam because of her leprosy. And this he says, that just as from within the womb of the mother the fetus expels the impurity that it ate in her flesh and casts it out, so also for her, from the midst of the leprosy that dwelt in her in the form of a womb, she expelled from her the cause of this leprosy. And now, for me, she is considered like a dead, rotten thing.

And her father spat in her face, and before her father she was disgraced and ashamed, and a great shame was due to her that she should be hidden and ashamed to look upon him. For now all this arrogance against Moses, who is my faithful one, after the purification of Miriam, he sent out spies. The days were the first days of that time when he sent the spies; they were the days of the firstborn in that region. The heat of the sun called Antioch, like the heat of the Ishmaelites, but for that of the Edomites. The day of the sun is called by the Arabs. The sons of men call the cities by the body, or the powers that are of the kind of men. Until the valley of the thicket, when the whole land was open, they came to the valley in which there are many pits. They called it the valley of the thicket because they cut down from there a thicket. The Ishmaelites said to him, "Do not carry it in a basket, but cut a branch from there, from the tree that is there, so that the branch may be instead of a basket; for they did not carry it by the greatness of the thicket in a branch as the Jews said, but as a precaution lest something or a hand touch it and it be damaged." The land through which they passed and which they surveyed, the land, when the spies came, they cast fear among the people. The land devoured its inhabitants; the strangers who dwelt in it were destruction and burning. The men of stature were long and thick and powerful. Joshua and Caleb said to the people, "Just as the eating of bread is easy for you, so is the destruction of these men." Another kind of bread for these men were the good things of these men, and after the disturbance of the people.

The glory of the Lord was revealed in the cloud to the people, this cloud which was over the Tabernacle; it illuminated all of it, with the brightness of the fire like the sun, and by this it cast a tremor into all of them. Now show your power, Lord, show the power of your mercy with your anger, as you spoke and said on Mount Sinai, that you do good to thousands of generations. Again show your power, reveal your great power through forgiveness, as is your custom, because this is the demonstration of your power and your greatness, that you are not overcome with anger like the wicked. You left them according to your word, upon the person of Moses and for his honor you granted them forgiveness, and the glory of the Lord was filled, the glory that is called revealed. In all the land, in that land whose inhabitants were all agitators, they were troubling me, for after they saw the wonders they did not cease to anger the land that gave them. My servant Caleb, instead of being my spirit, my will was expanded in him; he entered with me into the land and inherited it, he and his seed forever. The spirit that is called to my will. And they received your zeal, their zeal, he said: to those who worshipped the calf. And they were not guilty among those who were being sought for the zeal of their fathers; but rather he placed this as their punishment, that as they learned their zeal, they were being destroyed among themselves in the wilderness for forty years. And before morning he went up to the top of the mountain, the people after they heard what God had decreed and ordained, they went up to the mountain to fight and were struck among themselves so that they did not go up. They did not listen to him, and the curse and Moses did not separate from the camp for the demonstration that divine help was not with them, and they went up to the mountain, to the land of the inheritance.

The Amorites, when they saw the small children, killed them all. After they finished, the remainder of the spies commanded concerning the sacrifices. They brought offerings to the Lord; He desired to show through this severity, not because of the disturbance of the people, but it was as they had imagined in their delusions. He also rejected the children while they were alive, when He was performing His governance and fulfilling the covenants with the fathers. Separate the portion for the Lord from the heads of your ears, from the clay vessel in which the dough of your ears is placed for the water basin. The white one, the pressed one, was separated from the tongues for the deacons and the strangers. And the portion for your generations, until the end of the world, this law shall be for you. And the soul that acts with a high hand, the high hand over the intention of the perfect one signifies. Others said: the hand did not speak, and the high hand added to the deed, not that the men spoke it, that when they strike each other, they raise their hands and lift them and say: thus, thus, for the work. This action is called the high hand. And a man was found gathering wood, but he did not gather it; it signified that he gathered and went, when the people said to him, "Do not gather," but he was announcing. And he did not pray to them. They said that this is Zelophehad, and because he showed that they were old for the destruction, He desired that through him the law should stand, as when he was interpreting. Another who does not hasten to perform the deed with her, and because thus when her daughters approach and seek the inheritance, God commanded that they take.

concerning the evil that was done to the children, not because of the law, but so that the law might not be forgotten; and they shut him up in the house of the prison, because they did not yet know what God would command concerning him. And after the stoning of this one, he spoke about the fringes, and they made upon the fringes of their garments fringes, which he calls the threads of the hem, which the Jews make upon the corners of their garments, so that when they see these threads they will remember the law and the commandments of God and keep them. After these things, he relates concerning the division of Korah. And Korah the son of Izhar was divided; they divided and separated themselves from the unity and love of the whole people. Now this Korah, the son of the father's brother of Moses, Izhar and Amram were brothers. First, Korah said: Because of this, there was a cause of rebellion for those who after him sought the priesthood, in that they were taking the censers and the altar and the outer vessels of the tabernacle. The sons of Reuben, when they saw the sons of Korah the Levites taking the priesthood, they also sought for themselves, as they were the firstborn sons of Israel, they sought for themselves some leadership, because leadership was due to them. Again, with the sons of Israel, three hundred and fifty came, and they were called to that time, those men who at that time were renowned throughout the world; even these men were chosen for all the tribes, for the priesthood was due to them. And after all of them adhered to the leadership of Korah, they gathered against Moses and against Aaron and said: "Is it not enough for you that the whole congregation is sanctified? Is it not sufficient for you that you be holy and pure, like the people in whom the Lord dwells? But also that you be taken up in the likeness of the Lord above?

And Moses heard and fell upon his face. He worshipped before them, appeasing Korah and his company that they not speak words like those in the morning. The Lord, whose it is, is the one whom God chooses the priests whom he knows. When Moses saw that they did not listen and did not incline their ears to his words, he then turned to prayer. The God of spirits and of all flesh is the maker of souls and bodies, and when he finished his prayer he turned to the people and said, "Because of the rebels. By this do you not know that the Lord sent me to do all these wondrous deeds? And if creation were a man, the Lord would be the deeds that he places at the head, for he does not do like the Lord in the world." When they descended to Sheol, Sheol calls to every depth that is dark and covered with something above, this which when they descend, not that they live, but in this that they do not die and yet descend to the grave, but they are buried and yet die. And for this, creation calls it new, because there was not in the world a death like this. The earth opened beneath them, was justified and glorified, and became a great pit, and in that moment those of the house of Korah and of Dathan were swallowed up in the earth. And fire came out before the Lord, from the Holy of Holies a pit, and consumed the two hundred and fifty who were offering incense. He said to Eleazar son of Aaron, Moses commanded Eleazar to take the censers of the burners, and the fire with the incense he cast away, like abominable offerings. Their censers were sanctified by their souls, because they burned in their sins.

The firstfruits, because they did not sin like their brothers, were sanctified to them. For if their owners had sinned, their firstfruits would have been rejected. Now, however, their owners are pure. Another reason for the offering of the firstfruits: they made the firstfruits into thin wafers, which were placed on the altar, and they were a sign and a reminder not to be arrogant again and do as those had done. The reason for Korah and his company: envy of Aaron and his sons, and arrogance against God, and the error of following Satan, as their destruction shows. When they learned from their own sons and daughters who descended to Sheol, and they said that even they did not learn, but like the fire of others it was kindled, and that no one feared to put his own head at risk, he was moved with compassion for his sons, and the entire congregation raged against Moses and Aaron, as if because of them those men had died. And upon the faces of the raging ones, this and because they sought to stone Moses and Aaron, a plague fell upon them. When the plague ceased, he took the firstfruits, placed in them fire and incense. When Moses perceived, he said to Aaron, "Take fire, firstfruits, and incense to the congregation.

He placed the house of the dead among the living, a middle thing, and Aaron cut off death from within the people, so that they would not die, but life, or rather, the one portion of the firstfruits, would live. And he stopped death in its place, so that it would not go before him. For where it reached him, he stopped it by means of the crown of spices. The house of the dead among the living stood in the place of two hundred and three corpses of the dead, and others on the other side stood living, and they cut off the hope that they would fall and die, fourteen thousand seven hundred and sixty died, apart from those who died with the sons of Korah. Take from them the staffs of the tribes. Each tribe sought to be known concerning those who were stirred up as for the truth of the people and concerning the tribe of Aaron that it budded. The tribe is called a staff. The tribe is for the house of the fathers, or from the tribes, not like the Jubilee of their fathers' house. Take from each tribe one staff. And he placed them in the tabernacle of testimony. For the Holy One commanded that the staffs be brought in, so that from them it might be chosen which was worthy of the priesthood. And the tribe of Aaron, and also Aaron, commanded that his own be brought in with them. They were all almond staffs. The budding of the nut he said. And on the next day Moses saw that the staff of Aaron had put forth leaves and blossomed. The almond had budded entirely and produced leaves with fruit, like a palm branch, or like a vine that produces and yields fruit. And thus, when it was known that the priesthood was fitting for Aaron, by means of the almond staff that budded, he taught the priests that before all the people they should precede and produce, or yield, the fruits of virtuous conduct, because they are the eyes and heads of the people. Thus the almond tree preceded all trees in its fruit.

In one house he commanded that the staff be driven out because of its height and its length, which were over that which was above them, ruling. And in one tribe there would not be a death that was withheld, as was also seen in Korah, and the firstborn of the tribe of Ephraim established its truth; every one would be answered, and there would not remain any one who would be hidden among all the priests; they would be knowing in one house; its jubilee stood so that there would be no wars because of it, nor battles nor killings, as also because of the kingdoms. You and your sons, take the yoke of the sanctuary, so that the sanctuary not be defiled by your yoke, as by the yoke that the people make, or by the covering; also the sanctuary or the altar is defiled and polluted. Therefore, you who are the priest of theirs, take the yoke of theirs, by means of this which you yourself are fit for theirs, so that you not sin. In another matter, the yoke is called a burden and the weight of its service, which is in the likeness of the yoke of a heavy stone that is upon its bearers. Thus, one who is worthy in his service lifts the yoke. Take the yoke of the sanctuary, so that the sanctuary be purified when you, in a timely manner, offer sacrifices and oblations upon it. Within the face of the gate of the court, where the altar of the tabernacle is, this is the sanctuary whose sanctity is from the mountain; for the sanctuary calls a burden, to that which was separated from the people, offering to God, and this whose sanctity is from the mountain, that which is separated from God is given to the priests; it is that which says, "sacrifices which offer oblations to God upon the altar," when it hastens to the sanctuary whose sanctity it says. Their support and their protection are holy; he will explain distinctions to you and to your sons.

In the Holy of Holies they ate it in the generations that revolve to find in the portico of the Tabernacle a sacrifice. Others in the Holy of Holies they ate it in a separate manner: as a separation, when it is separated, it is fitting for you to eat it. The name of the produce and the wine he calls first-fruits in this way, when the likeness of the name of the living creatures that are restrained when all of it. Every ban of Israel he calls a ban, that is, when he wishes, a man separates and gives to God. A covenant of salt was that which is thus a true covenant: like the covenant that is established among enemies by means of salt. Again he teaches them by this that with all their offerings they should offer salt. He also commanded the Levites that they should tithe, even they, from the tithes, from whatever came to them as first-fruits, something for the priests. There was from the people sacrifices and offerings, and for the Levites tithes and first-fruits. In the land that was not plowed, it sufficed for the priests, the ministering servants of the altar, the priesthood; and first-fruits and offerings and thousands of tithes. For it is not fitting for the priests and the ministering servants of the Tabernacle that they should be occupied with worldly matters, but they should do this: prayer and the service that they are separated from the people, so that they are not occupied with worldly affairs or with the labor of land and inheritance, because their work is with God, and upon him they cast their trust. For taking and giving worldly things, a sin that is practiced in this, is not suitable for priests, but only the sufficiency that with bodily labors they do for them, so that they may pursue knowledge of God and his laws. With all the name he sanctifies, that is, the name he calls, that is, for the tithes of the Levites, he sanctifies that which was separated for the priests.

And you have the red heifer. This heifer did not ascend to God from it anything, nor was it set apart for the priests, nor was the sprinkling in the hands of the priests. Rather, it was observed for the sign and symbol of future things. In this, the laws of the wilderness prefigure the Messiah, as Paul said. For if the blood of birds and calves and the ashes of the heifer were sprinkled upon those who were defiled and sanctified them to the purity of their flesh, how much more does the blood of the Messiah purify the soul from dead works. The red heifer signifies the seal of sins and the taking away of blood. Its completion is that there is no blemish in its redness outside the camp, just as not by the name of impurity spread upon it does it defile the camp. And already Paul signifies that Jesus sanctified his people with his blood outside the camp, as the blood of this one was not brought into the sanctuary but outside opposite the face of the tabernacle, and the priest slaughtered it. Seven times the blood was sprinkled opposite the face of the tabernacle, for the sign that with the blood came mercy for them. They burn it, however, with its hide and its flesh, and also its dung, which shows that it is fitting that mercy be given in dung as in flesh, dung for the filth of the belly. And the wood of cedar, placed upon the head, indicates.

of the heifer. It signified mercy, by the finger of the sprinkling upon the stains of sins. And this heifer was a priestly type within the mystery of the burning of the cow. For the uncleanness of the ashes of the cow indicated its purity, just as with the living, its uncleanness was not permanent, nor again with its death does it have purity. And there is already some sign in it of the mystery of the sacrifice: that the priesthood passes with the sacrifices, and God is worshipped in an ecclesiastical manner. Again, that it might be known that God in his mercy gave them forgiveness and not through sacrifices. For he who was to be sprinkled upon was sanctified for himself, and this sprinkling upon him indicated the weakness of the nature of the sacrifice, so that the mercy of the Saviour, which is of God, might be known. For it is clear that not great sins could be covered; but the decree of the judgment of death was sharpened against their perpetrators, except for minor impurities, such as contact with a corpse, or a grave, or a bone, or dust upon water, which were reserved for great sins for their covering by the sacrifice of the Messiah. And the ashes of the cow were reserved for the whole congregation for the waters of sprinkling. Its ashes were not burned; when a man mixed water with them, it cleansed the uncleanness of the impure. The man who was pure would gather the ashes in a pure place outside, in a pure place, where there are no sinful men. The dust of the burning is called the ashes of the cow. Everyone who approached it was impure; and he who sprinkled upon others with the waters of the ashes of the cow was impure; and if a pure person approached it, he became impure. And they came to the wilderness of Sin in the first month, and Miriam died there. And it seems to me that the year was thirty-nine of their wandering.

in the wilderness. Or one hour, a little more or less, this is that hour. And Moses and Aaron came before the assembly; they ran to God to find a sacrifice on account of the sin of the people of their people, as they prostrated themselves, and the Lord revealed himself to them and said to Moses that he should take a staff and strike water from the rock for them. They spoke concerning this rock; they praised and gave thanks for this to God, who brought forth the sea; and he subdued it for the thirsty one, and subdued the flowing of the waters. This that they spoke is their praise to God, a praise before the people it is. And the drawing of its waters—the waters of the well that was to be drawn by command—the drawing also now of water from the rock, because from it they used to go forth, like that which brought forth water from the rock, and like the bitter waters that Elisha healed with salt. Thus also it does when nothing is seen outwardly; the rock is visible, yet again it is hidden and seeks water. Some say that these waters were not a new creation, but from the source of waters, and an angel ministered to their performance; and thus, is it not in the air that an angel makes rain fall by the command of God? Others say that apart from angelic activity, a divine power was their source, and they were a new creation; and they say that Moses struck the rock twice, once at Rephidim and another time here at Horeb. And there are those who say that the rock at the place of the law is different from this one here, because waters used to circulate with them in the wilderness from the opening of this first one, and because they ceased; the flowing of the waters was exhausted and dried up.

Others say that this was not so that the water would be drawn up, for this is absurd, since they were not in need of water at all times, but only at a certain time, when this distress occurred. When they came to a place that had water, they would draw water from the rock; and when they arrived at a place that had no water, then again through prayers water would be given to them. They would turn the faces of the people, as if it were a custom that water would come forth. Concerning Moses, he was divided, and he shows them two opinions of those who say that this is the same rock that was struck and divided, because it was not by his will that whenever he wished to draw water from it, without a command he would not dare to do so. Another opinion is that Moses' mind was troubled by the great number of the people at that time, and concerning them he fell into division, so that he did not hasten to the coming of Saluvi, although he clearly saw many wonders. With this rock, water came forth for you, but because of the confusion of the mind, he did not speak to it, and with the command that he commanded with it, he was not able to speak properly according to his custom, because they did not tell him that with this rock he would bring forth water. As much as he struck it, it was that with this rock and the rest, and concerning them he was established as if in division. And another opinion is that it was not one blow that struck the rock, but two blows one after the other, and by passing over the order, he was established in delay.

Others say, as was said above, that it was not a stone that was struck in the side of the mountain, nor did they lift that stone onto their shoulders, but rather that mountain was one on whose side Moses struck and brought forth water. And it is known, is it not, from what God said to him, that he spoke concerning the stone to their eyes, when he did not say to him that he spoke with the stone, but rather concerning the stone, when you stand upon it with your staff, and if the stone were small, as Moses, Aaron, and the elders stood upon it, then how could this stone be separated from the mountain? And it is also known from what is written in the Exodus: "Behold, I am before you on the mountain at Horeb, and you shall strike the rock, and water shall come out from it." That rock was not a stone that could be moved, but the top of a height and the top of a mountain, which is called a rock. And here, in the region of Siʾ, he said to him: "Take the staff, strike the rock, and speak concerning the stone to their eyes, and water will flow." And Moses did not change, because he struck the rock that was in the mountain; for he supposed that water was to be found beneath it, just as it is seen that water and rivers spring forth from mountains and heights. Here, however, it is divided. Concerning the stone that was cast in the desert, he said to him that water would come out. Concerning the fact that it was not their sanctity, he said plainly: "I have found seventy palm trees; from this name I will bring forth water for you." For he did not believe that water would spring forth from it. And why did he and Aaron not enter the land of the kingdom?

Others say that, because of the word that Moses spoke, as it is written, "The land of the Canaanites stood still," as it was fitting that they first praise and sanctify, since sanctity is for the knowledge of God and the revelation that occurred through the gift of water, they say: It was fitting that they praise when the water came out. But do they not see that this was said causally? For God knew that what Moses did would reach the point that he would not think that all of them would enter the land of the Canaanites. He took the cause upon the fact that he did not sanctify; he did not bring it in. Again, as if to the shame of the Jews who were arrogant in the land of the Canaanites, behold, Moses and Aaron did not enter it. These are the waters of Meribah, of the rock, concerning the waters that the people made and were sanctified by them; they were separated and chosen by them in the waters, and it was found that they were free and innocent to do their good deeds. And Aaron was buried, for it says "he was buried" instead of "he was buried." For the text does not say to him beforehand that he would die and his hands and feet would be bound like those who die, and that without pain his spirit would depart. It was known to Aaron that his end was near, where it is indicated to him that he did not sanctify over the waters for the Lord, because he was divided and because he would again, before he met the Lord, and they would be reconciled through these pains with the sins, because the pains, when they perceive their end, do not grieve for themselves, knowing that the soul lives even if the body is dissolved. Again, they say that the fathers say that this was revealed to Moses alone. And when he said to him, "He will send and clothe the entrails," and he clothed Eleazar, he knew that his time was near.

The Canaanite king of Gadar who dwelt in Timnah, when Israel came, O that name of his, "Canaanite," was called, or because he was a Canaanite, as was his place; for Gadar of the Philistines it is. By the way of the spies, O that it hints at the first spies who spied out the land, or that Israel, by a spirit without a head and not by the way of a king, as they went in a winding manner, they turned here and there. And he fought with Israel and subdued, O that God helped in this time that they might be broken and that the Hebrews might be left, as in the end he gave them victory and they perceived his power. And when they cried out and were distressed in this, God heard their voice and delivered the Canaanites into their hands. They destroyed them and their cities, O that they set them apart for God. He sent against them serpents, curses, O a serpent, a cursed one, of a small size, something small has it within its neck. And when it runs to strike, it hangs its body in the air. And when it is not seen by the one who is bitten by it, it easily finishes its wickedness. And when it bites the one whom it has swallowed, it sends forth poison unto death. And there is no remedy by which the one bitten by it can be helped. For this reason God sent it against the people. Again, it is now narrated concerning the wrath of the people, concerning their turning away from behind, and concerning the serpents that bit them, O that not from another place did they bring serpents upon them like gnats and locusts that came upon the Egyptians, but they were with them when they were restrained from God, so that they did not harm them. When they became angry, O that God helped them and they bit them. He made for you a cursed serpent that was hidden, O that after he prayed over them, God said this to him.

This one of the serpent is not as the sense of the word says, but as the likeness of that which was being lifted up, so also now, a mystery of the heart reveals that just as when Moses lifted up the serpent of brass in the wilderness, so too is the son of man destined to be lifted up. For you see that that which was being lifted up with the serpent of brass was not separated from death, but by the looking at the serpent of brass, so afterwards the man could not be saved from demons except when he looked at the cross of Yeshu'. Whether by a spear or by a staff this serpent of brass was hung, and not when it was standing fixed, but when a piece of wood was stretched out lengthwise and it was to the width beneath with the wood according to its length, it was seen in the form of the shape of the cross, that which in the end was destined to be seen and worshipped. Look at the serpent of brass, the charm, the mother of serpents, by which one is healed. They say that it was not possible that by the sight of the eyes all the sorcery would see the serpent, but everyone who looked at its front and its face was healed. Others say that not in that place were the serpents, but from another place they sent and they came and they left them with them and they did not destroy them. But that which says, "I have made for you a serpent of brass," they left it so that they would not be without it from the beginning and they would be bitten, and when they desired to be bitten and to blaspheme, they were afraid of the serpents, and they returned again to their faith in it, so that when one of them was bitten, he ran to the looking at the serpent, and they began the request of the Hebrews. Here the story is about the measures: Ionian instead of Hebrew, "Hebrew" says and is sealed. This extra yud in Syriac: "Puda" or "perhaps error" it is.

others said that the rock which Moses struck to bring forth water was called Beer, that is, the well in the wilderness of the mountain. The book of the Wars of the Lord, which is called the Book of the Wars, has its end when it reaches the conclusion of the account of that boundary. This book is called the Book of the Wars because of the wars that are written in it, from the beginning to the end of the book. A flame in the wind and in the locusts of Arnon—a flame, I say, of fire by means of a hard leather of wind—the Lord gave, and it seized the stars and the thorns and the trees that are in the locusts of Arnon, and it burned, consumed, and destroyed, so that there might be a measured and level path for the people to pass through. And the locusts that were suitable for dwelling were fixed; that is, the locusts that were fixed, their branches were of fire, and also for them there was a fire of wood. And a path was fixed within them. Arnon is the valley of the Moabites. It says that the war was with their branches like fire and wind, and it came upon Moab, with the staff upon the whole land of Canaan. It says that the locusts were placed upon the borders of the Moabites—the locusts of Arnon, which is also that mountain from which the waters flowed down in the valley. And there also is the rock that came with them. He remembered above the places that he considered, how he placed the rock to give water until the place where it extended, when it was hidden from them, so that they would not be troubled over it. And again he brings testimonies that it was not water that went with them, but that the rock was carried with them and gave water whenever it was needed.

Then Moses and the children of Israel praised that well, which is not named in the text. In that place where the end was to be written, after he struck the rock, water flowed from it. They went up to the wilderness and dug for it, but it was not a stone that resembled a stone brought to the wilderness. They brought up water from the well of the commander who was sent. That which they dug for was like a vessel or a boat; they multiplied and dug for this wilderness, of which it is said that they praised the people when they sought water for them. The wilderness which the great and powerful rulers dug and excavated for Moses and Aaron is called: what is the likeness of the wilderness that is dug? Also, they dug for the stone with which they labored in their prayers until it was given to them, and they struck it with their rods, with their powers, and with their labors; they struck it and showed it to the whole assembly of truth, when he made known that this was the stone that was being carried away from them, he said. And from the wilderness it was given to the well, and from the well, by means of these, it is made known that from place to place it was being carried by the heads of the people, just as from this place to that place it was transferred: one of the great ones took it with those under him, and in it, for the people, in that place, he took and gave it to another for another place. Others said that Thamna and Yahlail and the rest of the regions were for the people, in which the flowing of the water was carried and guided: that is the stone that was sought.

Others say: As it is said above, that stone was the last one, and when they were in the wilderness of Sin and Elus was with them, that stone came which was in the desert, and whenever they were thirsty, they struck it and it would gush forth water for them, and they did not cease when they arrived at the wilderness of Sin, for they were thirsty and they murmured against God and wanted to stone Moses, and he also murmured against God. And Paul, concerning the stone of Sin, said that it was following them. For when they drank from Sin, he said that it was following them. For when they drank from it, the water was following them in their vessels, and when they came to Mount Hor and ascended, the water did not ascend with the ascent, the depth of the mountain, and they began to murmur. And because of this, God sent serpents against them. For they said there is no bread, and behold there was manna for them; and there is no water, and behold it was far from them at the foot of the mountain, for the stone that came with them was known. Again, as it is written above, when they came to the border of the Moabites, and there, outside. Seventy interpreters say from there outward: this outside and the rest, and the interpreters say in the books of the Hebrews that this stone, when it came with them, was in the land of the Amorites, and the streams that followed them from it to the valley, and God knew that the streams from the stone were not in the desert, and when they came to the border of the Moabites, the stone was hidden so that the wonder might be revealed. From the wilderness of Sin until there, it was following with the vessels, and concerning it the scripture says "there outside," because it was revealed anew.

The name of that stone in the book is Barā ˀAmrāyē, because it was hidden in the depth of the earth, and like a well it brought up water in the territories of the Moabites. The well, the well of the land which they desired that it should well up, they were digging and finding. The well was called by Moses, because when the land brought it up, because it was a source of water for them. They rejoiced at that wonder, that well, and praised God when they saw that it brought up water. The well which the great ones dug, Moses and the great one Aaron, struck it with their staffs and water flowed, and the rulers, Moses and Aaron and the elders who dug, struck it. When they struck it with their staffs, they were finding water; a little would come out before it was revealed, and they would know there that it was about to come out; and when they struck it, they revealed it with their staffs. It is written: The well which the heads dug, and the kings of the peoples struck it. These did not pertain to Moses and Aaron, because they were prophets and priests of the people, but not kings. And if someone says that they were kings, they were not of the peoples but of the people. But these pertained to the Messiah, of whom Paul said that this stone was the Messiah. The Messiah was called Bar because when the land was dry for him, he brought up living water, his divine teachings. And the heads who dug it, Moses and the rest of the prophets, who dug and deepened it together and revealed it through all their prophecies. The kings who struck it, he calls Herod and Pilate, those through whose hands the side was pierced, the door of his side was opened with a spear, and blood and water flowed from it.

which was in the kingdom of the Amorites, seventy wells, that when they ruled over the Israelites, they sent spies to Sihon. This Sihon was a mighty man and victorious in warfare. And after he was victorious, as for his victory, Moses wrote a proverb that was spoken by the wise concerning him among the nations: when Sihon went to Moab, he entered Heshbon. He said, "He entered Heshbon," he said, "He entered," as if in contempt. "Are you not Moab, who was victorious over Sihon? Enter now Heshbon under his servitude, as if by the plunder of the good things of your land, together with the tribute of the king." The city of Sihon, Heshbon, the royal city, was established and fortified. Because a fire came out from Heshbon and a flame for a famous war, and it consumed until Moab, and the cultivators of the high places of the land, until the cities of the land of Moab. The people of Chemosh—this Chemosh the Amorites said was called Kaios, Kronos, and the idols of the Moabites. He gave his sons as offerings, offerings of war to the caves, or Kaios to the fires of the caves, in place of the idol and servitude. Now this Chemosh was a terror to all his surroundings. Balak, king of Moab, fell into fear when he saw that Sihon and Og, the kings, were destroyed. A green shoot came out from the bull that plowed for him. Thus also the city and the people from before this people of Israel. And there was no recourse except to bring Balaam, the diviner, that by his curse he might be able to stand against him.

Balaam was a Median by race and a soothsayer; he worshipped demons and practiced divination through the agency of demons. When he heard of the wonders that God had wrought in Egypt and of the peoples that had perished before them, he feared lest they come to his land and destroy him. He sent for Balaam, who was a magician and diviner, because he trusted that he would divine by means of incantations. And there are times when, through the agency of demons, his word would come to pass. The face of the earth was covered when he sat and began with the people: four parasangs and more he would sit in the midst of the assembly of the elders of Media and their diviners, with their hands holding the divination instruments which they had taken—the meal of hairs and the pieces of bread with which they performed divination. Others say: the soothsayers, the magicians, and the enchanters, these are they who practice divination by means of incantations. I will give you a word, as my Lord said to me: "The Lord calls upon the demons." Others say that the demon is not God, but is disturbed. And the true God came to him in the same form in which the demon used to appear to him. Others say that it was God who came upon Balaam, and that it was the Lord, and that it was like the demon that came to him in the form of an angel, and he said, "God, why did he resist the demon through secret agency, that he might say to him the things that were pleasing to him, just as in the days of my Lord the demons were resisted by the power of the Lord, even when they did not wish it, and as he resisted the divination of the Pharisees of the Torah, which was not according to its will?" And to the magicians who brought offerings, there are times when he would leave the demon to say to Balaam the things that he himself did not perceive.

Others said, and they did not complete what was said above, but that the true God revealed himself to Balaam and that Balaam understood that the demon through whom he used to act was not going with them. God said to Balaam at the beginning, "Do not go." As soon as Balaam knew that the divine power was with the people of Israel, and that the stiff-necked people would not be destroyed when they sinned in the matter of Midian, and that through Balaam's curses the people who went after sorceries would perish, and that Balaam would not again destroy the people through his curses, "If they come to summon you, go with them." As soon as he made known his power, afterwards he commanded him to go, so that Balaam would not think that God was afraid and that they were all above him. And he threw his ass, as it were, a saddle, and went with the nobles of Moab, and the wrath of God was kindled against him. For he went indeed by the command of God, but because he set his mind that he would not do what God said to him, because he went with evil intent as if to destroy the people above whom the Lord was kindled against him. Again, Balaam thought that he was commanded to go, and that he would say only what was said to him, that he feared God and his curse, and above all he said to him, "Go," and Balaam set his mind when he saw the sitting and the humbling of God, that he would not obey him, but would do what he wanted. Because of this, an angel came. And the angel of the Lord stood in the way, as it was arranged for him. He had a staff, as it were, opposite him, and a turning back first appeared, the angel was seen as a donkey. As soon as Balaam was not worthy of the vision of the angel, he appeared as a donkey, on account of the evil of his intent.

The ass turned back from the road, because its mouth was opened and it spoke, and the reason for this is that when Balaam saw something beyond nature, he knew that the god of the people was lacking, along with the idols to which he used to bow. And that he spoke according to the will of the helping God, so that now it is possible to do to him what was not spoken, as that speech did. And by that word and the vision of the angel, Balaam came to the ass. And the Lord opened the mouth of the ass, as the Syrians say that an angel spoke through its mouth. And it was not given speech, but that it spoke, and God opened its mouth tightly. And what did it do to you that you struck it? And were you not that ass which turned back and the lie that you spoke to Balaam? Others say in their own opinion that when Balaam said to it, "If I had a sword in my hand, I would kill you," the ass turned back, that it might shame a thousand thousand by a word. "You go up to be slain from a distance, and that which is thrown, I throw under you without a sword. You cannot, my strength. In the book it is written, 'Were you not that ass on which you rode from your youth until today, that never did I do to you thus and such, that you set a road against me?'" Even concerning the aforementioned road, it did not say to her, "Because you stood up stubbornly against my command, behold, you have come that I may strike you for the evil of your intention toward my people.

If your intentions are evil, turn me back here. Again the god of Zala said to him: "Whatever I say to you, do." He said to me: "Here, seven altars." Because he was a Chaldean, the demons taught him this: seven altars for the seven wandering stars, which the magi of the desert considered to be gods. "Get up on your altars and go to pray, and also entreat the gods." He said: "The Lord called Uriah." Because at the time he said to me: "Go at a time when you will not go." He went, for he was a seer; he said to him concerning sacrifices. He said to me: "My will is heavy; show me what to do." And he went simply, perfectly, without hesitation. Others went hesitantly, while he was dragged along and worshipped according to the will of those who loved him, as was his custom. And God appeared to Balaam. And he said to him: "Elias said that a demon spoke with Balaam in place of God." This is not true. It is rather that, when it is demonstrated from the truth, the true God is Father, Son, and Word of the Father, and he was called with the angels above, as the investigators of the doctrine of the Father... And the Lord placed the Word in the mouth of Balaam, to show that it was not from his own mind that he placed words, but in his mouth, while Balaam was far from the knowledge of God and of Elias, who was speaking and answering. And he went to Balak, and thus he spoke as you have heard it said in you.

He raised up a parable and said that the matter was like a difficult parable of a man who quickly became known to him; thus he did not even perceive what he was saying. The parable hints at the servitude of future things, as he said these words to him: his eyes were dimmed and his neck was bent like a yoke, and he went away stumbling, his face covered, and he did not perceive where he was standing. What is Aram of Barʿam? Balak said that what the Syrians call "Ramšuq" or "what is Aram" is the same, because he placed both places under the name Aram, it being known that the land of the sons of Ammon is the land of Barʿam and its vicinity, because Balaam dwelt there at that time. Jacob of Edessa said that Balaam is not "what is Aram," but rather "what is Media," the sons of Keturah, but "what is Aram" is another region, that which is from the Euphrates as far as the Lebanon and the Jordan, which was also given in division to Aram son of Shem; moreover, his boundaries are between the mountains of the region of Beth Nahrin, for the entire region that is found is called "Beth Nahrin" in books. Thus also "the mountains of the east": for every region that is to the east has mountains; "the mountains of the east" is called "Media." What is Aram that is by the Jordan? Balaam is in the land of the sons of Ammon, which is near the Jordan, because there the head of the mountains was his vision, and in it he was perplexed in his eyes and in his mind as he stood before the head of the mountain. And behold, the people alone began to be solitary in his customs and his ways, and he did not mingle with the nations. And among the nations he was not counted, for the nations that worship idols were considered like them, because the true God was abolished for him.

How can one say that to the son of Jacob? He forgot the multitude of the people. He hinted in this that even a hundredth is not counted among them. How much more so his whole tribe and the quarter of Israel? One out of four hundred, which no man can count and measure. One out of four of his own, others say. And the quarter calls to the deficient and to the sinners who are in it, as if to the worms and maggots that are in it. Can a man count them from their abundance? The quarter is called: a maggot, a worm, that is all black, and there is in it one white spot like an eye in the midst. Others say that it is red and very small and weak and is found in sins and destroys the life of the deficient, like the reptiles that are found. In one quarter of Israel, how can one say? The death of the soul of the righteous is the likeness of the death of Moses and Aaron, the priests, who know that when life comes, they are not for God and for the good; they are equal. Also here, the life of the soul is examined and the rewards of the priests. Let my end be like theirs; I will not go out from the world until I know their God, and then I will be known. Come with me to another place; in the time that they do that which they cut off, for already that one has gone out who wished in the discourse of that which is from place to place, and because there was no fear and cutting off in the people at that time, God was helping them. He did not see iniquity in Jacob. And he did not show a high one; he called iniquity to the wickedness that is in God. The high one, however, to the knot and to the oppression that was in one of his companions from Israel. And from those like these, because there was no fear in Jacob.

Nor even a lot in Israel, as in this sacrifice. This one is far from this people. He calls a divination to that which is like the sound of a bird or of an animal, something by which they divine, whether good or evil. Again, he calls a lot to that which, like the custom of diviners, is done with bread of barley along with the rest, apart from bread and meat, this people, so that it might be said to Jacob and to Israel: What has God done in this, which is far from lots and divinations, and he is attached to God? For what is the will of God and what he is about to do, from that the people can learn concerning the prophets who stand with him. Come, I will lead you to another place. This one was moving from place to place, Balaam, with his sacrifices, on the hope that perhaps in another place he would be commanded to curse the people. And Balaam saw that it was good in the eyes of the Lord, even until now. Balaam did not know that it was God who was speaking in him, but here he knew certainly, then, that he saw the demons of his people, all of them who were going, and behold, this is the one that did not go, to know whether it was a divination, as the demon of his people showed him, that it was fitting for the blessing of Israel, because God is with them. But the Syrians say, and when Balaam was a false prophet, why did the Lord of truth speak in him? And they say: One, because Balaam did not speak willingly, but the Lord spoke in him, and the Lord brought forth the words, and he praised Balak that the God of Israel was God, and he praised the lots and the demons, and taught the people not to go after lots and demons, and that Israel might know that true prophets are in him, and false prophets of the nations bear witness to his truth.

And the Spirit of God came upon him. Behold, some say that he received an evil spirit, and this text calls the evil spirit that was with Saul the Spirit of God, and just as it was a sin for Saul, so also for Balaam. Others say that Elijah, who sinned, received the Holy Spirit, but it was not fitting; and from the beginning of his speech, it is evident that he was moved, and it is known that he inquired into hidden things. Here, however, he reveals concerning the Spirit in these clear words that he is about to say what the earlier ones are, that which Balaam raised his eyes—these are the mysteries here concerning the Trinity of the Persons of the Lord, and the Angel of the great vision of the Father and the Holy Spirit. The man says, "His eyes are open," that is, his eyes are open in that he was established to see what others hide. When he is asleep and his eyes are closed, when he is awake. That which is asleep in a trance, or that which falls on his face for the honor of revelation, as the Hebrew says plainly, that which his eyes are open like the clarity of revelation, he saw with open eyes and hinted. Others, when he is asleep, he is asleep, not like birds that peck at the ground and flash their eyes like birds; this interpretation is not certain. When it is good, Jacob can be found, and when it is good, Israel can be found, like waves that are driven and flow; thus also their tribes flow in the abundance of their lineages, and like a paradise upon a river, it resembles a paradise because of the beauty of their perceptible things and because of the virtues in them and the saints who are destined in them.

And just as the tabernacle that the Lord made in the likeness of a tabernacle that was truly made and cannot be easily uprooted, so truly did the Lord make him in the land of Moab. The man went out with his sons; this is a type of David, a type of the one who would receive the true kingdom, that is, the Messiah. Others said that it was said concerning Saul, who killed Agag and took his kingdom. Agag the king is raised up, and his kingdom is raised up, in that because of him Saul was removed, and God gave the kingdom to David. He devoured the peoples, their bones and their limbs were broken, and the rest is about the sword that Joshua son of Nun made among the peoples of their deserts. Alternatively: The man went out with his sons, the Messiah, and his seed in many waters, that is, his teaching, and his commandments are sown through the mediation of baptism among the peoples. When he ruled over many peoples, this command went out to the service that the peoples were enslaved to his worship. The God who brought forth the fire, that is, the Messiah, he devoured the peoples, their bones, that is, the peoples who served him, who are demons, over whom he is raised up and takes possession. And in their bodies, which are the apostles, he broke their loins and buried the demons.

Come, let us consider something that he did, which is not known, namely, what counsel Balaam counselled Balak. But after the war with the Midianites, he made it known. Moses said to the people who came from the war: "Why have you left alive all the women who were a stumbling block to the people through the counsel of Balaam, who counselled Balak?" For this people, their god was that helper of iniquity and sin, and no man could harm him unless he sinned. But you, Balak, desired your daughters and your men before the people, as they sinned with them. When they sinned with them, they followed the people. The reward of the worship of their idols, and immediately because of the sin and the worship of idols, their god followed them. Something that this people did to the people of the other, that is, not that this people did to the people of Balak, but the people of Balak did to this people. And after that, Balaam was broken, when he did not wish with the divine power to be again turned against those who were to come. And he knew the knowledge of the Most High, that is, the knowledge of the Most High is not for the knowledge of prophecy. He said this because he said that the vision of God showed Moses. "I have seen him, but not with the eye." He said concerning the vision: "He said that not openly nor in a vision did he see God, but according to the hope of those who saw him, that thus it is fitting." The prophet wrote for these things, and it was hoped with others and with Balak, that he saw a vision of divinity and knew all the mysteries of divinity. In another place: "I have seen, but I did not reach his end, because his concealment is far from the sight of the living." And his end was not near; the end in him was in a perceptible manner, and I did not see his essence in that distant place, which is very far from the sight of the eyes of flesh.

And again, he saw that it was not yet time for him to see that which was to come, and it was not yet time for it to come. And its end was far off; and he was not near, for the time of his coming was still distant. A star rises from Jacob, like the morning star in the east when it rises and dispels the depth of the night; so also that which is destined to rise will drive away the darkness of error from the world, and will subdue all the sons of Sheth, for all the sons of the nations who were led astray by the serpent. The star that rises is the Messiah, who subdues all the peoples and descends from Jacob, and rises from Jacob by means of these, by means of this rod that stood for him from Jacob. Indeed, he descended from him with glory and kingdom, when these went out to serve as rods, and he destroyed the enemy that was to be saved from the city, for the enemy that was not from among the sons of his city fled from the faith that was in it. This is the sign in this world and in the future. The chief of the peoples, Amalek, he calls him the chief of the peoples, not in honor and rank, nor in primogeniture, but he calls him chief, because he was the first to begin to make war with Israel in the desert. And he saw the covenants, but he did not know this people, of which covenants are certain. There are those who say that they were Edomites or others, or Midianites or others. From them was the father-in-law of Moses. Your seat is difficult; you think that you are not conquered, you are not by a man who confirms my seat. And he placed a mark on your cheek, that even if you are like a bird on a rock, you will not be saved from the sword.

And again, he saw that it was not yet time for him to see that which was to come, and it was not yet time for it to come. And its end was far off; and he was not near, for the time of his coming was still distant. A star stood over the city until the Assyrian came; and when he came to Babylon, he called, while in that time the Edomites or Medes were taken captive like others: the kingdom of the Assyrians was destroyed. The interpreters say that the Kenites called to the Edomites and hinted at the Assyrian who left the ten tribes and received with them many peoples, and with them also the Kenites were taken captive to Assyria. Again, if he saw the Kenite, when they were taken captive by the Assyrians, how then did he see the captives like clusters of grapes? Again, if he saw the Kenites a sign of folly, then there he saw and was taken captive. To the Gentiles they went out from the land of the Kenites. Jethro said, the Kenites to the Gentiles, a wall that is divided is broken, and he said that many walls and camps went out from the land of the Jethroites, and he hinted at the walls of Alexander son of Philip, and they enslaved Assyria and also the Hebrews; Alexander enslaved the Persians and the Assyrians; and Antiochus, who is known from Alexander, later to the Hebrews. God did not leave Balaam to curse the people who did not hope, and his demons of the world do what they wish. Again, when they perished, six hundred thousand because of their iniquity, no one said that they perished by the curse of Balaam; from where did Moses know the word of Balaam that he wrote and they said: that this was given to him prophetically, and he was able also to say that he followed the people because of them, and he learned whether they sent to Balaam and wrote to them what happened. And Israel sat in the camp of the people.

And Israel sat in the time of that place of the people who were in the plain, and the nearness of the heart of Moab made an end of the star: for when they saw the Moabite women who were adorned like the kings of the world, they desired and fornicated with them, and because of them the Scripture says: They were completed in Baal Peor, that is, the idol of Peor, that they were completely and utterly engaged in the service of iniquity, in that they fornicated with the women and worshipped idols. He brought all the heads of the people and spread out the star, that is, he made the star, but not for the Chaldeans? And he spread out the fornication of the people before the sun, that is, openly before the sun, the Hebrew passed before the spread-out star: he set up the star, that is, and not to kill, but he set them up on their feet, the star, opposite the sun, that is, clearly all the more, and when the plague fell upon them, they were weeping before the tabernacle: and the judges, as they were commanded, were killing the sinners. A certain man came, that is, Zimri, that is, against Moses and the people, and he was insolent and went in to the Midianite woman, that is, this one was the daughter of the chiefs, and a snare was made for a man with the chiefs of Israel, and he did not allow Zimri to enter secretly, and when he wished to make known to them that with Cozbi, daughter of Zur of the chiefs, he was insolent and went in before Moses and the priests openly: when he taught them that the chief was there and did not fear with Moses: Phinehas, son of Eleazar, before her for his insolence, and he pierced both of them with a spear: and the plague ceased, that is, because God was appeased, Phinehas was praised with three victories, that is, the error of God, and he killed the insolent ones, and he restrained the people when thousands died here in the plague of the insolent.

The thought of all the congregation was after the deaths. He commanded to number the people from twenty years and above, because one hundred and three thousand had died who came out of Egypt on account of their sins. And he commanded that in that first census Moses and Eleazar should number, and the rest of those who died, all of them, but the Lord God increased them in forty years and brought them to six hundred and three thousand five hundred and fifty, with twenty-three thousand Levites, while not fewer than the number of their fathers, but if the land were divided by lots, there would be no deficiency among them. And he called the lots to the small pebbles on which were written the names of the men, and they were given into the hand of a small child who was placed there upon the tombs, because of the daughters of Zelophehad who are mentioned. He died because of his sins. Not that he died by the command of God like a rebel and transgressor against the law, but that he died like any man by his own sin, like the decree that was passed upon Adam because he sinned, according to the word of the book. And here he established a law that if a man has no son to inherit from him, the daughters inherit, or brothers, or uncles, or relatives. Go up to this mountain of the Hebrews, that is, the mountain of Jebus instead of the Hebrews. He calls it the mountain of the Hebrews, because on it Moses was buried, who was a Hebrew. And again, because from it he saw the land of the Perizzites, or because the Hebrews were to inherit it. He saw the land, for he saw from above when he was able to see, for not the whole land can be seen with the eyes of the body, but only as much as you can see with the eyes of the body you see it, and for the rest, the mind helps your sight, and you see all of it.

Others say that it was not by the Spirit that he spoke, but that the vision of the flesh saw the whole land of Canaan. And he also was buried, and he also died. And what is this, that when a man dies, his limbs are buried and he is gathered to his people? This is that he was buried with his people Abraham, Isaac, and Jacob; and you also are carried to your fathers. On the bitterness of the word of his mouth and the drunkenness of this, it is said causally: not as one who did not sanctify him with the waters of commandment; he does not enter the land except as one who purified him from the war with the Canaanites. And as for the crown of the Jews, who think that wealth and blessings are seen in the land of Canaan, and if this is true, as for the one outside his house, he was revealed from this. And as for the chain of the people: that if from Moses he was not hidden when he caused him to stumble, and he did not praise over the waters, how much more did he not leave the people their folly when they sinned again; it was necessary that by Joshua the type of Jesus, the people should enter and inherit the land of Canaan. And by the staff he commanded that Joshua should stand over the people in his place. He took for you Joshua, a man of the Spirit who stands for good wills. And give from your glory upon him, from your authority, because he who has authority in the world is praised in his saying from the praisers. By the hand, not that you placed upon him, give from your authority. When you say that this man, God commanded to stand in my place. Give from your glory, and give him the gift of the Spirit that stands, and by the placing of your hand, cause the Spirit to rest upon him to help him, that he may be able to lead the people.

the bread of the offerings and the incense of the straw—here it shows that also bread and first-fruits of sacrifices are called, because they are offered with the offering of the sacrifice, he calls it either because of the first-fruits or because of the breads. He calls it "wine": the wine that is poured upon the sacrifices. In the sanctity, the old wine is called "old" for the sacrifice, and he says that in the sacrifice, when old wine is offered before the Lord. And when the laws of the festivals are completed, he warns about vows and bonds. A man who makes a vow—a vow is what it is—to that which is confessed by a man: something for God or for a saint, or for a man when he who is in the evil fear of God, if he fulfills what he desires, or is saved from what he fears, a battle that he was in, because of which he made a vow. And a bond is called a bond, for that which a man binds upon himself to do in his standing, whether fasting or prayer or a vigil of the head. Curses, however, are that which after this occurs, that a man swears or a man anathematizes himself, or fulfills what he vowed or bound upon himself to do. A vow or a bond that constrains the soul, he says that either when a vow is not fulfilled and a man is constrained, or that vow is constraining, or that which he vows himself to a sacrifice, or that which he vows to do evil to a man, or that he vows and seeks from God concerning the death of his enemies. The twelve thousand who are armed with Phinehas—he speaks about the war with the Midianites. Twelve thousand were sent, and the trumpets of the jubilee, because it was the beginning of the war and of blood, and also the ark went with them; and he calls it the "holy vessels.

the pursuit of the Lord's command against the Moabites was more justified than against the Midianites, like the heads of wickedness. But because of the brotherhood that exists between them, it was fitting for the time, since enemies appeared to the cursed people, Lot, the son of Abraham's brother, God commanded that the Midianites be destroyed. Or because they were near the Moabites and within their borders, or because they were under the subjugation of the Moabites and through the Midianites, the people's watchfulness followed the Moabites. He poured water of sprinkling upon them, which they sprinkled upon those who came from battle, with water mixed with ashes, lest her daughters be defiled for the sake of the warriors: half for the sacrifices and half for the covering of the Lord. One from fifty of everything he took from the people and gave to Eleazar the priest, and one from fifty he took from the people who did not go to war and gave to the Levites, to the young men of the rams, also to the women of the bridal chambers he commanded that they be killed. Except for the young virgins. And this he commanded, so that they would not be conquered by them and go astray after the idols of the Midianite cities and be corrupted by unlawful union with males. He commanded that the covering of the Lord be set aside, that they take a tax like the custom of kings, who also from the spoils of war take, because the Lord also takes his portion. As he saw their subjugation to his lordship, and also as a provision for the sustenance of the priests and Levites who serve the altar. One from fifty he took as a tax from the men and cattle of the booty, not forgetting the matter, for he did not die from the matter, nor was any man killed, nor was he hung in battle. He calls "clubs" those that are thrown by the arms like slings. "Hooks" for the small ones that are lifted by the neck like a yoke.

All the hundreds of the work which that one did for the golden chains: he calls them "black" as though they were made and set for the nations. And the great staff was for the sons of Reuben—he says because of the tribe of Reuben and of Gad and the half of that which is covered, who asked of Moses that they should return to the land of the Amorites, the region which went to the house of the great staff. The places of the great staff are able to stand in it, and it is fitting for seed and for harvest and for the pastures of the flocks. "Behold, you have stood days for your fathers," as though a small thing appeared to you, this rebellion which your first fathers showed. And what placed on the head they received for the sake of the covenant? Your fathers, however, call you "black" as though your deeds now resemble those of the ones who rebelled in the wilderness. With harsh words it was necessary to deal with the house of Reuben and Gad. Moses, because he was concealed, hastened their eye at the end, when for the sake of those who were prepared to help their brothers until they inherited the land, he praised their thought by these teachings, that even the chosen saints are for greatness. But over hidden things they do not have power like God, but only those which are revealed to him alone are known. For indeed, God did not know the seven thousand who did not worship Baal, until God revealed them to him; and Elisha did not know about the death of the child, my Lord concealed from me and did not show me; and David did not know about the rebellion of Absalom. Thus Moses hoped concerning the sons of Reuben that they wished to rebel, until they revealed to him their own intention, and immediately he gave them the villages of the Amorites. When you are armed before the Lord for battle—when you are prepared, you are before the Lord, because the Lord is like one who goes before this people.

... the tribe of Reuben, the "cities" that destroyed the people, and the "Baalim" of the elders. He calls the good and renowned cities that are more excellent than the rest of the cities "cities." And he calls the small cities "hamlets." The Arameans call the villages "kafrutha." And in their gods, the Lord made a sign: he calls their gods "beasts." He says that the sign is for the death of the firstborn of the cattle that died with the firstborn, because the Egyptians worshipped beasts, and the children of Israel took from Rameses forty-three heavy loads. And the book speaks about loads and about camps as for the freedom of the people, so that they do not say that God did not enrich the land of the kingdom. He begins at the mouth of the desert: he calls the desert "the desert," the desert that is on the shore of the Sea of Reeds. Again, he warns all the inhabitants of the land not to have mercy on the nations who inherit their land, those who are being destroyed, saying, "They will be stars in your eyes and pearls in your temples," as one who cannot see that which is hard, a thorn in his temple. Thus also, if you kill them, they kill you; they kill you. He calls "pearls" the iron that is on its head and comes out of it with two mouths; and when a pearl enters, it cannot come out unless it pierces the flesh. The Salt Sea: it is the Sea of Sodom, for they say that there is salt in it. And the Levites took from their own surplus, that is, from what is seen, he indicates that the gifts and the offerings should not be delayed. And the Levites were not found to be unjust with their portions because in the Tabernacle of the sacrifice they are appointed.

... cities that are more contemptible than the rest of the cities "Baalim." He gave three cities on the other side of the Jordan and three in the land of Canaan. He commands concerning the cities of refuge, that they are not for one who killed unintentionally and fled, but also for those who killed intentionally, and until the judgment of their deed is completed there, while they are there, while this teaches concerning the mercy of God. And for the knowledge that it is not the deed of murder that is condemned, but the intention of the person who hastened towards evil, and this is known from Cain and Lamech, for he intentionally killed his brother and inherited the earth, and this one intentionally, that is, not unintentionally, and as his wives said, and he was not reproved and did not take refuge in the earth, and many also intentionally kill, and they take refuge in this that they killed unintentionally, but they are guarded for another judgment that is prepared for murderers. And when he sees that they repent and return and are saved from another judgment until the death of the great priest, this is that this deed was used in its time. I say that because of his justice and holiness, he was not able to see or hear, nor because of the murder that occurred [] intentionally in his days, and when the great priest died, after his death he commanded him to go to his city, while nothing from the demand of the avenger of blood or the avenger of vengeance, this that everyone who kills a soul in error, while not knowing and thinking that he strikes a person with a stone or with wood or iron or with anything else, until the death of the great priest, after his death he went to his house, because the priest after him who stands was not in his days used for intentional murder, and this one was able to go to the murderers.

He who kills by his own will cannot be saved by those cities of refuge. He commands that the murderer be killed, not that he be spared for the sake of the innocent, but he places all this caution as if he fears the wicked, that they not pass over justice and be restrained from the hands of one another. He gives the inheritance of Zelophehad here; he commands that his daughters inherit. This is not a response to the sons of Israel, but to the week of the year fifty; he calls it that in which everyone receives his land and his inheritance, even if it was sold, so that the inheritance not be transferred with the tribe. Even because of the daughters of Zelophehad this was commanded, but this is true because of Miriam, as if for the sake of the mouth of Elijah who said that she is not a virgin from the lineage of David, for behold the law commanded that lineage be joined to lineage. And concerning them, Joseph took her; again, he did not allow the tribes to mix with one another so that this division of inheritance not be confused and this become a cause of wars and killings, because there were among them men who inclined to violence. He did not allow them to mix so that the erring might be known, and another so that they all not incline to violence through mixture, as those in Samaria who became violent; but he left the erring aside because of their fathers and because of the righteous among them and because of the sign of the Messiah from them. This that he forbade that a brother take the wife of his brother when he died, when there are no children for the deceased, he commands that she be one with him, because he raises up that one who died as if his name not perish from the people. And that the inheritance of the father who died without children be for the heir who stands with his brother, that the inheritance not pass to another.

He who kills by his own will cannot be saved by those cities of refuge. He commands that the murderer be killed, not that he be spared for the sake of the innocent, but he places all this caution as if he fears the wicked. The battle and the commandment are completed in their time. The literal commentary of the fourth book of the Torah, which is called the Book of Numbers, concerning the journeys of the children of Israel, is finished. And upon the scribe, the solitary John bar Malak, crimson, from Mzizkh, pray for the sake of the Lord who wrote, in the year 1800 of the Lord.