Text: Numbers (Bemidbar) 21:4–9
Tradition: HEB (Hebrew Bible)
Context: The wandering in the wilderness; the incident of the "Fiery Serpents" (Ha-Neḥashim Ha-Seraphim).
Num. 21:4 — The Detour and Impatience
Num.21:4a: Journey from Hor
וַיִּסְעוּ מֵהֹר הָהָר
And they journeyed from Mount Hor (wayyisʿû mē-hōr hā-hār, ওয়ায়্যিসাউ মে-হোর্ হা-হার্; $\sqrt{n-s-'}$ / $\sqrt{ন-স-অ}$ – to pull up/set out // nāsūʿa "journeyed" // Cognate: Arab. nazaʿa; $\sqrt{h-r-r}$ / $\sqrt{হ-র-র}$ – mountain // har "mount")
Num.21:4b: Bypassing Edom
דֶּרֶךְ יַם-סוּף לִסְבֹּב אֶת-אֶרֶץ אֱדוֹם
by the way of the Red Sea, to compass the land of Edom (derek yam-sûp lisbōb ʾet-ʾereṣ ʾĕdôm, দেরেখ্ ইয়াম্-সুফ্ লিস্বোব্ এত্-এরেত্স্ এদোম্; $\sqrt{d-r-k}$ / $\sqrt{দ-র-খ}$ – to tread // derek "way/road"; $\sqrt{s-b-b}$ / $\sqrt{স-ব-ব}$ – to turn/surround // lisbōb "to go around")
Num.21:4c: Spirit Shortened
וַתִּקְצַר נֶפֶשׁ-הָעָם בַּדָּרֶךְ
and the soul of the people was shortened [impatient] because of the way (wattiqṣar nepeš-hāʿām baddārek, ওয়াত্তিক্ৎসার্ নেফেশ্-হাআম্ বাদ্দেরেখ্; $\sqrt{q-ṣ-r}$ / $\sqrt{ক-ৎস-র}$ – to cut short/reap // qāṣar "shortened" // Cognate: Arab. qaṣura; $\sqrt{n-p-š}$ / $\sqrt{ন-প-শ}$ – breath/soul // nepeš "soul/life" // Cognate: Akkadian: napištu)
Linguistic Gloss:
They journeyed [wayyisʿû: consec. imperf. from $\sqrt{n-s-'}$ "pull up tent pegs"] to go around [lisbōb: infinitive construct] Edom. And shortened [wattiqṣar: fem. sg. verb] was the soul [nepeš: idiomatic for "patience/endurance"] of the people in the way.
ওয়ায়্যিসাউ মে-হোর্ হা-হার্, দেরেখ্ ইয়াম্-সুফ্ লিস্বোব্ এত্-এরেত্স্ এদোম্; ওয়াত্তিক্ৎসার্ নেফেশ্-হাআম্ বাদ্দেরেখ্।
(√ন-স-অ/ যাত্রা করা; √স-ব-ব/ প্রদক্ষিণ করা; √ক-ৎস-র/ ছোট হওয়া [অধৈর্য]; √ন-প-শ/ প্রাণ-আত্মা)
Note Num.21:4: Qōṣer Rûaḥ (Shortness of Spirit)
The idiom qāṣar nepeš (shortened soul) denotes exhaustion culminating in spiritual rebellion. Rashi notes this implies "unable to bear the burden." Historical context: The refusal of Edom (Num. 20:21) forced this arduous detour. Parallels Ex. 6:9 (qōṣer rûaḥ due to cruel bondage); here, the bondage is the journey itself.
Num. 21:5 — The Complaint
Num.21:5a: Speaking Against God
וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה
And the people spoke against God and against Moses (waydabbēr hāʿām bēʾlōhîm ûbəmōšeh, ওয়ায়দাব্বের্ হাআম্ বেলোহিম্ উব্-মোশেহ্; $\sqrt{d-b-r}$ / $\sqrt{দ-ব-র}$ – to speak/word // dibber "spoke"; $\sqrt{'-l-h}$ / $\sqrt{অ-ল-হ}$ – god/power // ʾĕlōhîm "God")
Num.21:5b: Rejection of Provision
וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל
and our soul loathes this light [worthless] bread (wənapšēnû qāṣāh balleḥem haqqəlōqēl, ওয়েনাফ্শেনু কাৎসাহ্ বাল্লেহেম্ হাক্-কেলোকেল্; $\sqrt{q-w-ṣ}$ / $\sqrt{ক-ও-ৎস}$ – to feel loathing/disgust; $\sqrt{l-ḥ-m}$ / $\sqrt{ল-হ-ম}$ – bread/food // Cognate: Arab. laḥm "meat"; $\sqrt{q-l-l}$ / $\sqrt{ক-ল-ল}$ – be light/slight // qəlōqēl "miserable/light" // Cognate: Akkadian: qallu)
Linguistic Gloss:
They spoke [piel: intensive speech] against God/Moses. Our soul loathes [qāṣāh: perfect tense, settled attitude of disgust] the bread [leḥem: manna] the light/miserable [qəlōqēl: reduplicated root $\sqrt{q-l-l}$ implies extreme unsubstantiality].
ওয়ায়দাব্বের্ হাআম্ বেলোহিম্ উব্-মোশেহ্... ওয়েনাফ্শেনু কাৎসাহ্ বাল্লেহেম্ হাক্-কেলোকেল্।
(√দ-ব-র/ কথা বলা; √ক-ও-ৎস/ ঘৃণা করা; √ল-হ-ম/ রুটি; √ক-ল-ল/ তুচ্ছ-হালকা)
Note Num.21:5: Rejection of Manna
The term qəlōqēl is a hapax legomenon (unique occurrence) functioning as a derogatory intensive: "this contemptibly light stuff." Ibn Ezra interprets it as food that is absorbed into limbs without waste, which the people found unnatural. By rejecting Manna (heavenly provision), they reject the Provider.
Num. 21:6 — The Fiery Serpents
Num.21:6a: Divine Retribution
וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים
And YHWH sent among the people the burning serpents (wayšallaḥ YHWH bāʿām ʾēt hannəḥāšîm haśśərāpîm, ওয়ায়শাল্লাহ্ আদোনাই* বাআম্ এত্ হান্-নেহাশিম্ হাস্-সেরাফিম্; $\sqrt{š-l-ḥ}$ / $\sqrt{শ-ল-হ}$ – to send/release; $\sqrt{n-ḥ-š}$ / $\sqrt{ন-হ-শ}$ – snake/divination; $\sqrt{ś-r-p}$ / $\sqrt{শ-র-ফ}$ – to burn // śārāp "burning one/seraph")
Num.21:6b: Fatal Bites
וַיְנַשְּׁכוּ אֶת-הָעָם וַיָּמָת עַם-רָב
and they bit the people; and much people died (waynaššəkû ʾet-hāʿām wayyāmot ʿam-rāb, ওয়ায়নাশ্-শেকু এত্-হাআম্ ওয়ায়্যামোৎ আম্-রাব্; $\sqrt{n-š-k}$ / $\sqrt{ন-শ-খ}$ – to bite // Cognate: Syr. nkat; $\sqrt{m-w-t}$ / $\sqrt{ম-ও-ৎ}$ – to die // Cognate: Ugaritic: mt)
Linguistic Gloss:
He sent [piel: sent actively/let loose] the serpents the burning-ones [ha-seraphim: adj. from "burn," likely referring to the inflammation of the bite or the snake's color; cf. Isa. 6:2 angelic Seraphim]. They bit [piel: repeated biting] and died people much.
ওয়ায়শাল্লাহ্ আদোনাই বাআম্ এত্ হান্-নেহাশিম্ হাস্-সেরাফিম্, ওয়ায়নাশ্-শেকু এত্-হাআম্ ওয়ায়্যামোৎ আম্-রাব্।
(√শ-ল-হ/ প্রেরণ করা; √ন-হ-শ/ সাপ; √শ-র-ফ/ জ্বলন্ত/সেরাফ; √ন-শ-খ/ দংশন করা; √ম-ও-ৎ/ মৃত্যু)
Note Num.21:6: The Seraphim
Ha-neḥāšîm ha-śərāpîm: Lit. "The Burning Snakes." Midrash Tanchuma relates the punishment to the crime: the serpent was the first to speak slander (Gen 3), so serpents punish those who slander God. Śārāp here bridges the zoological (venomous/burning bite) and the theological (divine agents, cf. Isaiah 6).
Num. 21:7 — Confession and Intercession
Num.21:7a: Confession of Sin
חָטָאנוּ כִּי-דִבַּרְנוּ בַיהוָה וָבָךְ
We have sinned, for we have spoken against YHWH and against thee (ḥāṭānû kî-dibbarnû baYHWH wābāk, হাটানু কি-দিব্বার্নু বা-আদোনাই* ওয়াবাখ্; $\sqrt{ḥ-ṭ-'}$ / $\sqrt{হ-ট-অ}$ – to miss/sin // ḥāṭā "sinned" // Cognate: Greek: hamartia [conceptual]; $\sqrt{d-b-r}$ / $\sqrt{দ-ব-র}$ – speak)
Num.21:7b: Moses Prays
וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם
And Moses prayed for the people (wayyitpallēl mōšeh bəʿad hāʿām, ওয়ায়্যিৎপাল্-লেল্ মোশেহ্ বেআদ্ হাআম্; $\sqrt{p-l-l}$ / $\sqrt{প-ল-ল}$ – to intervene/judge // hitpallēl "prayed" [reflexive: made himself judge/intercessor])
Linguistic Gloss:
We sinned [perfect: admission of fact]. Moses prayed [hitpael: intercessory mode] on behalf of [bəʿad: around/for protection] the people.
হাটানু কি-দিব্বার্নু বা-আদোনাই ওয়াবাখ্... ওয়ায়্যিৎপাল্-লেল্ মোশেহ্ বেআদ্ হাআম্।
(√হ-ট-অ/ পাপ করা; √প-ল-ল/ প্রার্থনা করা)
Note Num.21:7: The Mechanics of Teshuvah
This is a model of Teshuvah (repentance): 1) Recognition of sin (ḥāṭānû), 2) Confession of specific act (kî-dibbarnû), 3) Request for mediation. Moses, previously slandered, immediately intercedes, demonstrating the quality of a true leader (humility).
Num. 21:8 — The Remedy Commanded
Num.21:8a: Make a Seraph
עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל-נֵס
Make thee a burning [serpent], and set it upon a pole (ʿăśēh ləkā śārāp wəśîm ʾōtô ʿal-nēs, আশেক্-লেখা সারাফ্ ওভেসিম্ ওতো আল্-নেস্; $\sqrt{'-ś-h}$ / $\sqrt{অ-শ-হ}$ – to do/make; $\sqrt{ś-w-m}$ / $\sqrt{শ-ও-ম}$ – to set/place; $\sqrt{n-s-s}$ / $\sqrt{ন-স-স}$ – to lift up/signal // nēs "standard/pole/banner")
Num.21:8b: Visual Healing
וְהָיָה כָּל-הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי
and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live (wəhāyāh kol-hannāšûk wərāʾāh ʾōtô wāḥāy, ওভেহায়াহ্ কোল্-হান্-নাশুখ্ ওভেরাআহ্ ওতো ওয়াহায়্; $\sqrt{r-'-h}$ / $\sqrt{র-অ-হ}$ – to see; $\sqrt{ḥ-y-h}$ / $\sqrt{হ-ই-হ}$ – to live)
Linguistic Gloss:
Make for yourself a Seraph set on a pole [nēs: miracle/banner]. The bitten one [pass. part.] and he sees [perf. consec. = "if he sees"] and he lives.
আশেক্-লেখা সারাফ্ ওভেসিম্ ওতো আল্-নেস্; ওভেহায়াহ্ কোল্-হান্-নাশুখ্ ওভেরাআহ্ ওতো ওয়াহায়্।
(√অ-শ-হ/ তৈরি করা; √শ-ও-ম/ স্থাপন করা; √ন-স-স/ খুঁটি-নিশান; √র-অ-হ/ দেখা; √হ-ই-হ/ বাঁচা)
Note Num.21:8: Homeopathic Magic vs. Faith
God commands an image of the plague itself as the cure (similia similibus curantur). Nachmanides argues this is miraculous because normally looking at the source of fear increases trauma; here, the "look of faith" toward the command of God cures. Nēs implies both a physical pole and a "miracle/sign."
Num. 21:9 — The Bronze Serpent (Nehushtan)
Num.21:9a: The Construction
וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת
And Moses made a serpent of bronze (wayyaʿaś mōšeh nəḥaš nəḥōšet, ওয়ায়্যাআস্ মোশেহ্ ন্হেশ্ ন্হেশেৎ; $\sqrt{n-ḥ-š}$ / $\sqrt{ন-হ-শ}$ – snake // nāḥāš; $\sqrt{n-ḥ-š}$ / $\sqrt{ন-হ-শ}$ – copper/bronze // nəḥōšet)
Num.21:9b: The Gaze of Life
וְהִבִּיט אֶל-נְחַשׁ הַנְּחֹשֶׁת וָחָי
he looked unto the serpent of bronze, and lived (wəhibbîṭ ʾel-nəḥaš hannəḥōšet wāḥāy, ওভেহিব্বিট্ এল্-ন্হেশ্ হান্-ন্হেশেৎ ওয়াহায়্; $\sqrt{n-b-t}$ / $\sqrt{ন-ব-ট}$ – to look intently/scan // hibbîṭ (hiphil); $\sqrt{ḥ-y-h}$ / $\sqrt{হ-ই-হ}$ – live)
Linguistic Gloss:
Moses made a snake of bronze [nəḥaš nəḥōšet: deliberate paronomasia/wordplay]. And he gazed intently [hibbîṭ: stronger than rāʾāh in v.8; implies focused attention] at the snake of bronze and lived.
ওয়ায়্যাআস্ মোশেহ্ ন্হেশ্ ন্হেশেৎ... ওভেহিব্বিট্ এল্-ন্হেশ্ হান্-ন্হেশেৎ ওয়াহায়্।
(√ন-হ-শ/ সাপ; √ন-হ-শ/ ব্রোঞ্জ; √ন-ব-ট/ মনোযোগ সহকারে তাকানো)
Note Num.21:9: Nehushtan and Typology
The sound play nəḥaš nəḥōšet (Bronze Snake) is poetic resonance. This object (later destroyed by Hezekiah as an idol "Nehushtan", 2 Kgs 18:4) becomes a primary typological symbol in the NT (Jn. 3:14): as the serpent was lifted up ($\sqrt{r-w-m}$) to cure physical death, the Son of Man is lifted to cure spiritual death. The Mishnah (Rosh Hashanah 3:8) clarifies: "Does the serpent kill or give life? No, when Israel looked upward and subjected their hearts to their Father in heaven, they were healed."
- The route: Instead of using the "King's Highway" through Edom, Israel was forced to take a route south of Edom, which eventually led them toward the Red Sea.
- The reason: Edom, descended from Esau, refused Israel passage, fearing conflict and motivated by longstanding hostility.
- The consequences: This refusal made the journey more difficult for the Israelites, who had to travel a greater distance