Bilangan 13:31

13:31 But the men ¹  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 14:24

14:24 Only my servant Caleb, because he had a different spirit and has followed me fully – I will bring him into the land where he had gone, and his descendants ²  will possess it.

Bilangan 14:43

14:43 For the Amalekites and the Canaanites are there before you, and you will fall by the sword. Because you have turned away from the Lord, the Lord will not be with you.”

Bilangan 22:8

22:8 He replied to them, “Stay ³  here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam.

Bilangan 22:12-13

22:12 But God said to Balaam, “You must not go with them; you must not curse the people, ⁴  for they are blessed.” ⁵ 

22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, ⁶  for the Lord has refused to permit me to go ⁷  with you.”

Bilangan 22:19

22:19 Now therefore, please stay ⁸  the night here also, that I may know what more the Lord might say to me.” ⁹ 

Bilangan 23:21

23:21 He ¹⁰  has not looked on iniquity in Jacob, ¹¹ 

nor has he seen trouble ¹²  in Israel.

The Lord their God is with them;

his acclamation ¹³  as king is among them.

[13:31]  ¹ tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.

[14:24]  ² tn Heb “seed.”

[22:8]  ³ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.

[22:12]  ⁴ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

[22:12]  ⁵ tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[22:13]  ⁶ tc The LXX adds “to your lord.”

[22:13]  ⁷ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”

[22:19]  ⁸ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ⁹ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[23:21]  ¹⁰ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ¹¹ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ¹² tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ¹³ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.