Bilangan 5:24

5:24 He will make the woman drink the bitter water that brings a curse, and the water that brings a curse will enter her to produce bitterness.

Bilangan 10:31

10:31 Moses ¹  said, “Do not leave us, ²  because you know places for us to camp in the wilderness, and you could be our guide. ³ 

Bilangan 13:33

13:33 We even saw the Nephilim ⁴  there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves ⁵  and to them.” ⁶ 

Bilangan 14:2

14:2 And all the Israelites murmured ⁷  against Moses and Aaron, and the whole congregation said to them, “If only we had died ⁸  in the land of Egypt, or if only we had perished ⁹  in this wilderness!

Bilangan 18:16

18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs).

Bilangan 22:11

22:11 “Look, a nation has come out ¹⁰  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ¹¹  and drive them out.” ¹² 

Bilangan 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ¹³  to me.

Bilangan 22:37

22:37 Balak said to Balaam, “Did I not send again and again ¹⁴  to you to summon you? Why did you not come to me? Am I not able to honor you?” ¹⁵ 

Bilangan 23:23

23:23 For there is no spell against ¹⁶  Jacob,

nor is there any divination against Israel.

At this time ¹⁷  it must be said ¹⁸  of Jacob

and of Israel, ‘Look at ¹⁹  what God has done!’

Bilangan 31:9

31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder.

[10:31]  ¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ² tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ³ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[13:33]  ⁴ tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”

[13:33]  sn The Nephilim are the legendary giants of antiquity. They are first discussed in Gen 6:4. This forms part of the pessimism of the spies’ report.

[13:33]  ⁵ tn Heb “in our eyes.”

[13:33]  ⁶ tn Heb “in their eyes.”

[14:2]  ⁷ tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the Lord.

[14:2]  ⁸ tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the Lord to deliver them from bondage. Here the people became consumed with the fear and worry of what lay ahead, and in their panic they revealed a lack of trust in God.

[14:2]  ⁹ tn Heb “died.”

[22:11]  ¹⁰ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ¹¹ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ¹² tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[22:16]  ¹³ tn The infinitive construct is the object of the preposition.

[22:37]  ¹⁴ tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.

[22:37]  ¹⁵ sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.

[23:23]  ¹⁶ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ¹⁷ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ¹⁸ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ¹⁹ tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.