Bilangan 13:18

13:18 and see ¹  what the land is like, ²  and whether the people who live in it are strong or weak, few or many,

Bilangan 13:31

13:31 But the men ³  who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!”

Bilangan 14:13

14:13 Moses said to the Lord, “When the Egyptians hear ⁴  it – for you brought up this people by your power from among them –

Bilangan 14:17

14:17 So now, let the power of my Lord ⁵  be great, just as you have said,

Bilangan 24:18

24:18 Edom will be a possession,

Seir, ⁶  his enemies, will also be a possession;

but Israel will act valiantly.

Bilangan 21:24

21:24 But the Israelites ⁷  defeated him in battle ⁸  and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended.

Bilangan 23:22

23:22 God brought them ⁹  out of Egypt.

They have, as it were, the strength of a wild bull. ¹⁰ 

Bilangan 13:28

13:28 But ¹¹  the inhabitants ¹²  are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there.

Bilangan 14:12

14:12 I will strike them with the pestilence, ¹³  and I will disinherit them; I will make you into a nation that is greater and mightier than they!”

Bilangan 20:20

20:20 But he said, “You may not pass through.” Then Edom came out against them ¹⁴  with a large and powerful force. ¹⁵ 

Bilangan 24:8

24:8 God brought them out of Egypt.

They have, as it were, the strength of a young bull;

they will devour hostile people ¹⁶ 

and will break their bones

and will pierce them through with arrows.

Bilangan 22:6

22:6 So ¹⁷  now, please come and curse this nation ¹⁸  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ¹⁹  and drive them out of the land. For I know that whoever you bless is blessed, ²⁰  and whoever you curse is cursed.”

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ²¹  Now you will see whether my word to you will come true ²²  or not!”

Bilangan 11:6

11:6 But now we ²³  are dried up, ²⁴  and there is nothing at all before us ²⁵  except this manna!”

Bilangan 24:22

24:22 Nevertheless the Kenite will be consumed. ²⁶ 

How long will Asshur take you away captive?”

Bilangan 21:27

21:27 That is why those who speak in proverbs ²⁷  say,

“Come to Heshbon, let it be built.

Let the city of Sihon be established! ²⁸ 

Bilangan 24:21

24:21 Then he looked on the Kenites and uttered this oracle:

“Your dwelling place seems strong,

and your nest ²⁹  is set on a rocky cliff.

Bilangan 33:4

33:4 Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods.

Bilangan 13:30

13:30 Then Caleb silenced the people before Moses, saying, “Let us go up ³⁰  and occupy it, ³¹  for we are well able to conquer it.” ³² 

Bilangan 14:16

14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

Bilangan 22:11

22:11 “Look, a nation has come out ³³  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 ³⁴  and drive them out.” ³⁵ 

Bilangan 13:32

13:32 Then they presented the Israelites with a discouraging ³⁶  report of the land they had investigated, saying, “The land that we passed through ³⁷  to investigate is a land that devours ³⁸  its inhabitants. ³⁹  All the people we saw there ⁴⁰  are of great stature.

Bilangan 22:5

22:5 And he sent messengers to Balaam ⁴¹  son of Beor at Pethor, which is by the Euphrates River ⁴²  in the land of Amaw, ⁴³  to summon him, saying, “Look, a nation has come out of Egypt. They cover the face ⁴⁴  of the earth, and they are settling next to me.

[13:18]  ¹ tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.

[13:18]  ² tn Heb “see the land, what it is.”

[13:31]  ³ tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.

[14:13]  ⁴ tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.”

[14:17]  ⁵ tc The form in the text is אֲדֹנָי (’adonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God.

[24:18]  ⁶ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

[21:24]  ⁷ tn The Hebrew text has “Israel,” but the verb is plural.

[21:24]  ⁸ tn Heb “with the edge of the sword.”

[23:22]  ⁹ tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.

[23:22]  ¹⁰ sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).

[13:28]  ¹¹ tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”

[13:28]  ¹² tn Heb “the people who are living in the land.”

[14:12]  ¹³ tc The Greek version has “death.”

[20:20]  ¹⁴ tn Heb “to meet him.”

[20:20]  ¹⁵ tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.

[24:8]  ¹⁶ tn Heb “they will devour nations,” their adversaries.

[22:6]  ¹⁷ tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

[22:6]  ¹⁸ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ¹⁹ tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

[22:6]  ²⁰ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

[11:23]  ²¹ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ²² tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[11:6]  ²³ tn Heb “our souls.”

[11:6]  ²⁴ sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.

[11:6]  ²⁵ tn Heb “before our eyes,” meaning that “we see nothing except this manna.”

[24:22]  ²⁶ tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.

[21:27]  ²⁷ sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.

[21:27]  ²⁸ tn Meaning, “rebuilt and restored.”

[24:21]  ²⁹ sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.

[13:30]  ³⁰ tn The construction is emphatic, using the cohortative with the infinitive absolute to strengthen it: עָלֹה נַעֲלֶה (’aloh na’aleh, “let us go up”) with the sense of certainty and immediacy.

[13:30]  ³¹ tn The perfect tense with vav (ו) consecutive brings the cohortative idea forward: “and let us possess it”; it may also be subordinated to form a purpose or result idea.

[13:30]  ³² tn Here again the confidence of Caleb is expressed with the infinitive absolute and the imperfect tense: יָכוֹל נוּכַל (yakhol nukhal), “we are fully able” to do this. The verb יָכַל (yakhal) followed by the preposition lamed means “to prevail over, to conquer.”

[22:11]  ³³ 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]  ³⁴ 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]  ³⁵ 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.

[13:32]  ³⁶ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

[13:32]  ³⁷ tn Heb “which we passed over in it”; the pronoun on the preposition serves as a resumptive pronoun for the relative, and need not be translated literally.

[13:32]  ³⁸ tn The verb is the feminine singular participle from אָכַל (’akhal); it modifies the land as a “devouring land,” a bold figure for the difficulty of living in the place.

[13:32]  ³⁹ sn The expression has been interpreted in a number of ways by commentators, such as that the land was infertile, that the Canaanites were cannibals, that it was a land filled with warlike dissensions, or that it denotes a land geared for battle. It may be that they intended the land to seem infertile and insecure.

[13:32]  ⁴⁰ tn Heb “in its midst.”

[22:5]  ⁴¹ sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.

[22:5]  ⁴² tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

[22:5]  ⁴³ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

[22:5]  ⁴⁴ tn Heb “eye.” So also in v. 11.