Bilangan 24:4

24:4 the oracle of the one who hears the words of God,

who sees a vision from the Almighty,

although falling flat on the ground ¹  with eyes open: ² 

Bilangan 24:16

24:16 the oracle of the one who hears the words of God,

and who knows the knowledge of the Most High,

who sees a vision from the Almighty,

although falling flat on the ground with eyes open:

Bilangan 22:31

22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ³ 

Bilangan 15:39

15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow ⁴  after your own heart and your own eyes that lead you to unfaithfulness. ⁵ 

Bilangan 11:6

11:6 But now we ⁶  are dried up, ⁷  and there is nothing at all before us ⁸  except this manna!”

Bilangan 14:14

14:14 then they will tell it to the inhabitants ⁹  of this land. They have heard that you, Lord, are among this people, that you, Lord, are seen face to face, ¹⁰  that your cloud stands over them, and that you go before them by day in a pillar of cloud and in a pillar of fire by night.

Bilangan 24:2

24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ¹¹  and the Spirit of God came upon him.

Bilangan 25:6

25:6 Just then ¹²  one of the Israelites came and brought to his brothers ¹³  a Midianite woman in the plain view of Moses and of ¹⁴  the whole community of the Israelites, while they ¹⁵  were weeping at the entrance of the tent of meeting.

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ¹⁶  not ¹⁷  one of the men twenty years old and upward ¹⁸  who came from Egypt will see the land that I swore to give ¹⁹  to Abraham, Isaac, and Jacob,

Bilangan 13:32

13:32 Then they presented the Israelites with a discouraging ²⁰  report of the land they had investigated, saying, “The land that we passed through ²¹  to investigate is a land that devours ²²  its inhabitants. ²³  All the people we saw there ²⁴  are of great stature.

Bilangan 13:28

13:28 But ²⁵  the inhabitants ²⁶  are strong, and the cities are fortified and very large. Moreover we saw the descendants of Anak there.

Bilangan 25:7

25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, ²⁷  he got up from among the assembly, took a javelin in his hand,

Bilangan 12:10

12:10 When ²⁸  the cloud departed from above the tent, Miriam became ²⁹  leprous ³⁰  as snow. Then Aaron looked at ³¹  Miriam, and she was leprous!

Bilangan 11:7

11:7 (Now the manna was like coriander seed, and its color like the color of bdellium.

Bilangan 9:16

9:16 This is the way it used to be continually: The cloud would cover it by day, ³²  and there was a fiery appearance by night.

Bilangan 16:42

16:42 When the community assembled ³³  against Moses and Aaron, they turned toward the tent of meeting – and ³⁴  the cloud covered it, and the glory of the Lord appeared.

Bilangan 22:27

22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.

Bilangan 11:15

11:15 But if you are going to deal ³⁵  with me like this, then kill me immediately. ³⁶  If I have found favor in your sight then do not let me see my trouble.” ³⁷ 

Bilangan 13:26

The Spies’ Reports

13:26 They came back ³⁸  to Moses and Aaron and to the whole community of the Israelites in the wilderness of Paran at Kadesh. ³⁹  They reported ⁴⁰  to the whole community and showed the fruit of the land.

Bilangan 32:1

The Petition of the Reubenites and Gadites

32:1 ⁴¹ Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, ⁴² 

Bilangan 13:33

13:33 We even saw the Nephilim ⁴³  there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves ⁴⁴  and to them.” ⁴⁵ 

Bilangan 21:8

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ⁴⁶  at it, he will live.”

Bilangan 24:17

24:17 ‘I see him, but not now;

I behold him, but not close at hand. ⁴⁷ 

A star ⁴⁸  will march forth ⁴⁹  out of Jacob,

and a scepter ⁵⁰  will rise out of Israel.

He will crush the skulls ⁵¹  of Moab,

and the heads ⁵²  of all the sons of Sheth. ⁵³ 

Bilangan 27:12

Leadership Change

27:12 ⁵⁴ Then the Lord said to Moses, “Go up this mountain of the Abarim range, ⁵⁵  and see ⁵⁶  the land I have given ⁵⁷  to the Israelites.

Bilangan 32:9

32:9 When ⁵⁸  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ⁵⁹  the land that the Lord had given ⁶⁰  them.

Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ⁶¹  me now these ten times, ⁶²  and have not obeyed me, ⁶³ 

Bilangan 22:23

22:23 And the donkey saw the angel of the Lord standing in the road with ⁶⁴  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

Bilangan 17:8

17:8 On the next day Moses went into the tent of the testimony – and ⁶⁵  the staff of Aaron for the house of Levi had sprouted, and brought forth buds, and produced blossoms, and yielded almonds! ⁶⁶ 

Bilangan 12:6

12:6 The Lord ⁶⁷  said, “Hear now my words: If there is a prophet among you, ⁶⁸  I the Lord ⁶⁹  will make myself known to him in a vision; I will speak with him in a dream.

Bilangan 23:13

23:13 Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”

Bilangan 23:9

23:9 For from the top of the rocks I see them; ⁷⁰ 

from the hills I watch them. ⁷¹ 

Indeed, a nation that lives alone,

and it will not be reckoned ⁷²  among the nations.

Bilangan 22:25

22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. ⁷³ 

Bilangan 22:41

22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. ⁷⁴  From there he saw the extent of the nation.

Bilangan 17:9

17:9 So Moses brought out all the staffs from before the Lord to all the Israelites. They looked at them, ⁷⁵  and each man took his staff.

Bilangan 24:21

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

“Your dwelling place seems strong,

and your nest ⁷⁶  is set on a rocky cliff.

Bilangan 23:21

23:21 He ⁷⁷  has not looked on iniquity in Jacob, ⁷⁸ 

nor has he seen trouble ⁷⁹  in Israel.

The Lord their God is with them;

his acclamation ⁸⁰  as king is among them.

Bilangan 24:20

Balaam’s Final Prophecies

24:20 Then Balaam ⁸¹  looked on Amalek and delivered this oracle: ⁸² 

“Amalek was the first ⁸³  of the nations,

but his end will be that he will perish.”

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ⁸⁴  Now you will see whether my word to you will come true ⁸⁵  or not!”

Bilangan 22:33

22:33 The donkey saw me and turned from me these three times. If ⁸⁶  she had not turned from me, I would have killed you but saved her alive.”

Bilangan 8:4

8:4 This is how the lampstand was made: ⁸⁷  It was beaten work in gold; ⁸⁸  from its shaft to its flowers it was beaten work. According to the pattern which the Lord had shown Moses, so he made the lampstand.

Bilangan 13:18

13:18 and see ⁸⁹  what the land is like, ⁹⁰  and whether the people who live in it are strong or weak, few or many,

Bilangan 23:3

23:3 Balaam said to Balak, “Station yourself ⁹¹  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ⁹²  I will tell you.” ⁹³  Then he went to a deserted height. ⁹⁴ 

Bilangan 9:15

The Leading of the Lord

9:15 ⁹⁵ On ⁹⁶  the day that the tabernacle was set up, ⁹⁷  the cloud ⁹⁸  covered the tabernacle – the tent of the testimony ⁹⁹  – and from evening until morning there was ¹⁰⁰  a fiery appearance ¹⁰¹  over the tabernacle.

Bilangan 14:23

14:23 they will by no means ¹⁰²  see the land that I swore to their fathers, nor will any of them who despised me see it.

Bilangan 27:13

27:13 When you have seen it, you will be gathered ¹⁰³  to your ancestors, ¹⁰⁴  as Aaron your brother was gathered to his ancestors. ¹⁰⁵ 

Bilangan 4:20

4:20 But the Kohathites ¹⁰⁶  are not to go in to watch while the holy things are being covered, or they will die.”

Bilangan 32:8

32:8 Your fathers did the same thing when I sent them from Kadesh Barnea to see the land.

Bilangan 24:3

24:3 Then he uttered this oracle: ¹⁰⁷ 

“The oracle ¹⁰⁸  of Balaam son of Beor;

the oracle of the man whose eyes are open; ¹⁰⁹ 

Bilangan 24:15

Balaam Prophesies a Fourth Time

24:15 Then he uttered this oracle: ¹¹⁰ 

“The oracle of Balaam son of Beor;

the oracle of the man whose eyes are open;

Bilangan 24:1

Balaam Prophesies Yet Again

24:1 ¹¹¹ When Balaam saw that it pleased the Lord to bless Israel, ¹¹²  he did not go as at the other times ¹¹³  to seek for omens, ¹¹⁴  but he set his face ¹¹⁵  toward the wilderness.

Bilangan 32:14

32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites.

Bilangan 22:11

22:11 “Look, a nation has come out ¹¹⁶  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 ¹¹⁷  and drive them out.” ¹¹⁸ 

Bilangan 20:16

20:16 So when we cried to the Lord, he heard our voice and sent a messenger, ¹¹⁹  and has brought us up out of Egypt. Now ¹²⁰  we are here in Kadesh, a town on the edge of your country. ¹²¹ 

Bilangan 18:8

The Portion of the Priests

18:8 The Lord spoke to Aaron, “See, I have given you the responsibility for my raised offerings; I have given all the holy things of the Israelites to you as your priestly portion ¹²²  and to your sons as a perpetual ordinance.

Bilangan 22:2

22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites.

Bilangan 20:29

20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.

Bilangan 20:6

Moses Responds

20:6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the Lord appeared to them.

Bilangan 16:19

16:19 When ¹²³  Korah assembled the whole community against them at the entrance of the tent of meeting, then the glory of the Lord appeared to the whole community.

Bilangan 32:3

32:3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, ¹²⁴  Nebo, and Beon, ¹²⁵ 

Bilangan 14:10

14:10 However, the whole community threatened to stone them. ¹²⁶  But ¹²⁷  the glory ¹²⁸  of the Lord appeared to all the Israelites at the tent ¹²⁹  of meeting.

Bilangan 23:20

23:20 Indeed, I have received a command ¹³⁰  to bless;

he has blessed, ¹³¹  and I cannot reverse it. ¹³² 

Bilangan 35:23

35:23 or with any stone large enough that a man could die, without seeing him, and throws it at him, and he dies, even though he was not his enemy nor sought his harm,

Bilangan 16:6

16:6 Do this, Korah, you and all your company: ¹³³  Take censers,

Bilangan 21:27

21:27 That is why those who speak in proverbs ¹³⁴  say,

“Come to Heshbon, let it be built.

Let the city of Sihon be established! ¹³⁵ 

Bilangan 13:27

13:27 They told Moses, ¹³⁶  “We went to the land where you sent us. ¹³⁷  It is indeed flowing with milk and honey, ¹³⁸  and this is its fruit.

Bilangan 13:20

13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, ¹³⁹  and bring back some of the fruit of the land.” Now it was the time of year ¹⁴⁰  for the first ripe grapes. ¹⁴¹ 

Bilangan 12:7

12:7 My servant ¹⁴²  Moses is not like this; he is faithful ¹⁴³  in all my house.

Bilangan 23:24

23:24 Indeed, the people will rise up like a lioness,

and like a lion raises himself up;

they will not lie down until they eat their ¹⁴⁴  prey,

and drink the blood of the slain.” ¹⁴⁵ 

Bilangan 32:10

32:10 So the anger of the Lord was kindled that day, and he swore,

Bilangan 12:8

12:8 With him I will speak face to face, ¹⁴⁶  openly, ¹⁴⁷  and not in riddles; and he will see the form ¹⁴⁸  of the Lord. Why then were you not afraid to speak against my servant Moses?”

Bilangan 23:23

23:23 For there is no spell against ¹⁴⁹  Jacob,

nor is there any divination against Israel.

At this time ¹⁵⁰  it must be said ¹⁵¹  of Jacob

and of Israel, ‘Look at ¹⁵²  what God has done!’

Bilangan 11:13

11:13 From where shall I get ¹⁵³  meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ ¹⁵⁴ 

Bilangan 22:32

22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing ¹⁵⁵  is perverse before me. ¹⁵⁶ 

Bilangan 13:22

13:22 When they went up through the Negev, they ¹⁵⁷  came ¹⁵⁸  to Hebron where Ahiman, Sheshai, and Talmai, ¹⁵⁹  descendants of Anak, were living. (Now Hebron had been built seven years before Zoan ¹⁶⁰  in Egypt.)

Bilangan 20:5

20:5 Why ¹⁶¹  have you brought us up from Egypt only to bring us to ¹⁶²  this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”

Bilangan 22:22

God Opposes Balaam

22:22 Then God’s anger was kindled ¹⁶³  because he went, and the angel of the Lord stood in the road to oppose ¹⁶⁴  him. Now he was riding on his donkey and his two servants were with him.

Bilangan 25:18

25:18 because they bring trouble to you by their treachery with which they have deceived ¹⁶⁵  you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, ¹⁶⁶  their sister, who was killed on the day of the plague that happened as a result of Peor.”

Bilangan 17:10

The Memorial

17:10 The Lord said to Moses, “Bring Aaron’s staff back before the testimony to be preserved for a sign to the rebels, so that you may bring their murmurings to an end ¹⁶⁷  before me, that they will not die.” ¹⁶⁸ 

Bilangan 4:15

4:15 “When Aaron and his sons have finished ¹⁶⁹  covering ¹⁷⁰  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ¹⁷¹  the Kohathites will come to carry them; ¹⁷²  but they must not touch ¹⁷³  any ¹⁷⁴  holy thing, or they will die. ¹⁷⁵  These are the responsibilities ¹⁷⁶  of the Kohathites with the tent of meeting.

Bilangan 22:38

22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able ¹⁷⁷  to speak ¹⁷⁸  just anything? I must speak ¹⁷⁹  only the word that God puts in my mouth.”

Bilangan 24:11

24:11 So now, go back where you came from! ¹⁸⁰  I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”

[24:4]  ¹ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

[24:4]  ² tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.

[22:31]  ³ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[15:39]  ⁴ tn Heb “seek out, look into.”

[15:39]  ⁵ tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”

[11:6]  ⁶ tn Heb “our souls.”

[11:6]  ⁷ sn The Hebrews were complaining both about the bland taste of the manna and dehydration – they were parched in the wilderness.

[11:6]  ⁸ tn Heb “before our eyes,” meaning that “we see nothing except this manna.”

[14:14]  ⁹ tn The singular participle is to be taken here as a collective, representing all the inhabitants of the land.

[14:14]  ¹⁰ tn “Face to face” is literally “eye to eye.” It only occurs elsewhere in Isa 52:8. This expresses the closest communication possible.

[24:2]  ¹¹ tn Heb “living according to their tribes.”

[25:6]  ¹² tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ¹³ tn Or “to his family”; or “to his clan.”

[25:6]  ¹⁴ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ¹⁵ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[32:11]  ¹⁶ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ¹⁷ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ¹⁸ tc The LXX adds “those knowing bad and good.”

[32:11]  ¹⁹ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[13:32]  ²⁰ tn Or “an evil report,” i.e., one that was a defamation of the grace of God.

[13:32]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Heb “in its midst.”

[13:28]  ²⁵ tn The word (אֶפֶס, ’efes) forms a very strong adversative. The land was indeed rich and fruitful, but….”

[13:28]  ²⁶ tn Heb “the people who are living in the land.”

[25:7]  ²⁷ tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.

[12:10]  ²⁸ tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.

[12:10]  ²⁹ tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.

[12:10]  ³⁰ sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).

[12:10]  ³¹ tn Heb “turned to.”

[9:16]  ³² tc The MT lacks the words “by day,” but a number of ancient versions have this reading (e.g., Greek, Syriac, Tg. Ps.-J., Latin Vulgate).

[16:42]  ³³ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ³⁴ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[11:15]  ³⁵ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ³⁶ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ³⁷ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[13:26]  ³⁸ tn The construction literally has “and they went and they entered,” which may be smoothed out as a verbal hendiadys, the one verb modifying the other.

[13:26]  ³⁹ sn Kadesh is Ain Qadeis, about 50 miles (83 km) south of Beer Sheba. It is called Kadesh-barnea in Num 32:8.

[13:26]  ⁴⁰ tn Heb “They brought back word”; the verb is the Hiphil preterite of שׁוּב (shuv).

[32:1]  ⁴¹ sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.

[32:1]  ⁴² tn Heb “the place was a place of/for cattle.”

[13:33]  ⁴³ 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]  ⁴⁴ tn Heb “in our eyes.”

[13:33]  ⁴⁵ tn Heb “in their eyes.”

[21:8]  ⁴⁶ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[24:17]  ⁴⁷ tn Heb “near.”

[24:17]  ⁴⁸ sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

[24:17]  ⁴⁹ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ⁵⁰ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ⁵¹ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ⁵² tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ⁵³ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

[27:12]  ⁵⁴ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

[27:12]  ⁵⁵ tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

[27:12]  sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.

[27:12]  ⁵⁶ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

[27:12]  ⁵⁷ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

[32:9]  ⁵⁸ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ⁵⁹ tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ⁶⁰ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[14:22]  ⁶¹ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ⁶² tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁶³ tn Heb “listened to my voice.”

[22:23]  ⁶⁴ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[17:8]  ⁶⁵ tn Here too the deictic particle (“and behold”) is added to draw attention to the sight in a vivid way.

[17:8]  ⁶⁶ sn There is no clear answer why the tribe of Levi had used an almond staff. The almond tree is one of the first to bud in the spring, and its white blossoms are a beautiful sign that winter is over. Its name became a name for “watcher”; Jeremiah plays on this name for God’s watching over his people (1:11-12).

[12:6]  ⁶⁷ tn Heb “he.”

[12:6]  ⁶⁸ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

[12:6]  ⁶⁹ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

[23:9]  ⁷⁰ tn Heb “him,” but here it refers to the Israelites (Israel).

[23:9]  ⁷¹ sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the Lord’s word, he announces the uniqueness of Israel – they are not just like one of the other nations. He was correct, of course; they were the only people linked with the living God by covenant.

[23:9]  ⁷² tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.

[22:25]  ⁷³ tn Heb “he added to beat her,” another verbal hendiadys.

[22:41]  ⁷⁴ sn The name Bamoth Baal means “the high places of Baal.”

[17:9]  ⁷⁵ tn The words “at them” are not in the Hebrew text, but they have been added in the translation for clarity.

[24:21]  ⁷⁶ 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.

[23:21]  ⁷⁷ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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.

[24:20]  ⁸¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[24:20]  ⁸² tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

[24:20]  ⁸³ sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

[11:23]  ⁸⁴ 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]  ⁸⁵ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[22:33]  ⁸⁶ tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).

[8:4]  ⁸⁷ tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

[8:4]  ⁸⁸ sn The idea is that it was all hammered from a single plate of gold.

[13:18]  ⁸⁹ 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]  ⁹⁰ tn Heb “see the land, what it is.”

[23:3]  ⁹¹ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ⁹² tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ⁹³ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ⁹⁴ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[9:15]  ⁹⁵ sn This section (Num 9:15-23) recapitulates the account in Exod 40:34 but also contains some additional detail about the cloud that signaled Israel’s journeys. Here again material from the book of Exodus is used to explain more of the laws for the camp in motion.

[9:15]  ⁹⁶ tn Heb “and/now on the day.”

[9:15]  ⁹⁷ tn The construction uses the temporal expression with the Hiphil infinitive construct followed by the object, the tabernacle. “On the day of the setting up of the tabernacle” leaves the subject unstated, and so the entire clause may be expressed in the passive voice.

[9:15]  ⁹⁸ sn The explanation and identification of this cloud has been a subject of much debate. Some commentators have concluded that it was identical with the cloud that led the Israelites away from Egypt and through the sea, but others have made a more compelling case that this is a different phenomenon (see ZPEB 4:796). A number of modern scholars see the description as a retrojection from later, perhaps Solomonic times (see G. H. Davies, IDB 3:817). Others have tried to connect it with Ugaritic terminology, but unconvincingly (see T. W. Mann, “The Pillar of Cloud in the Reed Sea Narrative,” JBL 90 [1971]: 15-30; G. E. Mendenhall, The Tenth Generation, 32-66, 209-13; and R. Good, “Cloud Messengers?” UF 10 [1978]: 436-37).

[9:15]  ⁹⁹ sn The cloud apparently was centered over the tent, over the spot of the ark of the covenant in the most holy place. It thereafter spread over the whole tabernacle.

[9:15]  ¹⁰⁰ tn The imperfect tense in this and the next line should be classified as a customary imperfect, stressing incomplete action but in the past time – something that used to happen, or would happen.

[9:15]  ¹⁰¹ tn Heb “like the appearance of fire.”

[14:23]  ¹⁰² tn The word אִם (’im) indicates a negative oath formula: “if” means “they will not.” It is elliptical. In a human oath one would be saying: “The Lord do to me if they see…,” meaning “they will by no means see.” Here God is swearing that they will not see the land.

[27:13]  ¹⁰³ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ¹⁰⁴ tn Heb “people.”

[27:13]  ¹⁰⁵ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[4:20]  ¹⁰⁶ tn In the Hebrew text the verse has as the subject “they,” but to avoid confusion the antecedent has been clarified in the translation.

[24:3]  ¹⁰⁷ tn Heb “and he took up his oracle and said.”

[24:3]  ¹⁰⁸ tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.

[24:3]  ¹⁰⁹ tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”

[24:15]  ¹¹⁰ tn Heb “and he took up his oracle and said.”

[24:1]  ¹¹¹ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

[24:1]  ¹¹² tn Heb “it was good in the eyes of the Lord.”

[24:1]  ¹¹³ tn Heb “as time after time.”

[24:1]  ¹¹⁴ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

[24:1]  ¹¹⁵ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

[22:11]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ 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.

[20:16]  ¹¹⁹ tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.

[20:16]  ¹²⁰ tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.

[20:16]  ¹²¹ tn Heb “your border.”

[18:8]  ¹²² tn This is an uncommon root. It may be connected to the word “anoint” as here (see RSV). But it may also be seen as an intended parallel to “perpetual due” (see Gen 47:22; Exod 29:28; Lev 6:11 [HT]).

[16:19]  ¹²³ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

[32:3]  ¹²⁴ tc Smr and the LXX have Sibmah. Cf. v. 38.

[32:3]  ¹²⁵ tn Cf. Baal-meon in v. 38.

[14:10]  ¹²⁶ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

[14:10]  ¹²⁷ tn The vav (ו) on the noun “glory” indicates a strong contrast, one that interrupts their threatened attack.

[14:10]  ¹²⁸ sn The glory of the Lord refers to the reality of the Lord’s presence in a manifestation of his power and splendor. It showed to all that God was a living God. The appearance of the glory indicated blessing for the obedient, but disaster for the disobedient.

[14:10]  ¹²⁹ tc The Greek, Syriac, and Tg. Ps.-J. have “in the cloud over the tent.”

[23:20]  ¹³⁰ tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.

[23:20]  ¹³¹ sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

[23:20]  ¹³² tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

[16:6]  ¹³³ tn Heb “his congregation” or “his community.” The expression is unusual, but what it signifies is that Korah had set up a rival “Israel” with himself as leader.

[21:27]  ¹³⁴ 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]  ¹³⁵ tn Meaning, “rebuilt and restored.”

[13:27]  ¹³⁶ tn Heb “told him and said.” The referent (Moses) has been specified in the translation for clarity.

[13:27]  ¹³⁷ tn The relative clause modifies “the land.” It is constructed with the relative and the verb: “where you sent us.”

[13:27]  ¹³⁸ sn This is the common expression for the material abundance of the land (see further, F. C. Fensham, “An Ancient Tradition of the Fertility of Palestine,” PEQ 98 [1966]: 166-67).

[13:20]  ¹³⁹ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

[13:20]  ¹⁴⁰ tn Heb “Now the days were the days of.”

[13:20]  ¹⁴¹ sn The reference to the first ripe grapes would put the time somewhere at the end of July.

[12:7]  ¹⁴² sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience.

[12:7]  ¹⁴³ tn The word “faithful” is נֶאֱמָן (ne’eman), the Niphal participle of the verb אָמַן (’aman). This basic word has the sense of “support, be firm.” In the Niphal it describes something that is firm, reliable, dependable – what can be counted on. It could actually be translated “trustworthy.”

[23:24]  ¹⁴⁴ tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.

[23:24]  ¹⁴⁵ sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.

[12:8]  ¹⁴⁶ tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the Lord. And yet God is here stating that Moses has an immediacy and directness with communication with God. It goes beyond the idea of friendship, almost to that of a king’s confidant.

[12:8]  ¹⁴⁷ tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.

[12:8]  ¹⁴⁸ tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the Lord.” This line expresses even more the uniqueness of Moses. The elders saw God on one special occasion (Exod 24:10), and the people never (Deut 4:12, 15), but Moses has direct and familiar contact with God.

[23:23]  ¹⁴⁹ 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]  ¹⁵⁰ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ¹⁵¹ 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]  ¹⁵² tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[11:13]  ¹⁵³ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

[11:13]  ¹⁵⁴ tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

[22:32]  ¹⁵⁵ tn Heb “your way.”

[22:32]  ¹⁵⁶ tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[13:22]  ¹⁵⁷ tc The MT has the singular, but the ancient versions and Smr have the plural.

[13:22]  ¹⁵⁸ tn The preterite with vav (ו) consecutive is here subordinated to the following clause. The first verse gave the account of their journey over the whole land; this section focuses on what happened in the area of Hebron, which would be the basis for the false report.

[13:22]  ¹⁵⁹ sn These names are thought to be three clans that were in the Hebron area (see Josh 15:14; Judg 1:20). To call them descendants of Anak is usually taken to mean that they were large or tall people (2 Sam 21:18-22). They were ultimately driven out by Caleb.

[13:22]  ¹⁶⁰ sn The text now provides a brief historical aside for the readers. Zoan was probably the city of Tanis, although that is disputed today by some scholars. It was known in Egypt in the New Kingdom as “the fields of Tanis,” which corresponded to the “fields of Zoar” in the Hebrew Bible (Ps 78:12, 43).

[20:5]  ¹⁶¹ tn Heb “and why.”

[20:5]  ¹⁶² tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.

[22:22]  ¹⁶³ sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.

[22:22]  ¹⁶⁴ tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).

[25:18]  ¹⁶⁵ tn This is the same word as that translated “treachery.”

[25:18]  ¹⁶⁶ sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.

[17:10]  ¹⁶⁷ tn The verb means “to finish; to complete” and here “to bring to an end.” It is the imperfect following the imperative, and so introduces a purpose clause (as a final imperfect).

[17:10]  ¹⁶⁸ tn This is another final imperfect in a purpose clause.

[4:15]  ¹⁶⁹ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ¹⁷⁰ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ¹⁷¹ tn Heb “after this.”

[4:15]  ¹⁷² tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ¹⁷³ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ¹⁷⁴ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ¹⁷⁵ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ¹⁷⁶ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[22:38]  ¹⁷⁷ tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”

[22:38]  ¹⁷⁸ tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.

[22:38]  ¹⁷⁹ tn The imperfect tense is here taken as an obligatory imperfect.

[24:11]  ¹⁸⁰ tn Heb “flee to your place.”