Bilangan 10:35
Konteks10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”
Bilangan 11:29
Konteks11:29 Moses said to him, “Are you jealous for me? 1 I wish that 2 all the Lord’s people were prophets, that the Lord would put his Spirit on them!”
Bilangan 14:8
Konteks14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. 3
Bilangan 15:22
Konteks15:22 4 “‘If you 5 sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –
Bilangan 21:7
Konteks21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 6 the snakes from us.” So Moses prayed for the people.
Bilangan 22:33
Konteks22:33 The donkey saw me and turned from me these three times. If 7 she had not turned from me, I would have killed you but saved her alive.”
Bilangan 23:1
Konteks23:1 8 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.”
Bilangan 24:9
Konteks24:9 They crouch and lie down like a lion,
and as a lioness, 9 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
Bilangan 32:5
Konteks32:5 So they said, “If we have found favor in your sight, 10 let this land be given to your servants for our inheritance. Do not have us cross 11 the Jordan River.” 12
[11:29] 1 tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?
[11:29] 2 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.
[14:8] 3 tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).
[15:22] 4 sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.
[15:22] 5 tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.
[21:7] 6 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
[22:33] 7 tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).
[23:1] 8 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[24:9] 9 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[32:5] 11 tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.
[32:5] 12 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
