Bilangan 13:18
Konteks13:18 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 16:11
Konteks16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” 3
Bilangan 22:19
Konteks22:19 Now therefore, please stay 4 the night here also, that I may know what more the Lord might say to me.” 5
Bilangan 22:28
Konteks22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?”
Bilangan 23:3
Konteks23:3 Balaam said to Balak, “Station yourself 6 by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me 7 I will tell you.” 8 Then he went to a deserted height. 9
Bilangan 23:11
Konteks23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 10 you have only blessed them!” 11
Bilangan 23:17
Konteks23:17 When Balaam 12 came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”
Bilangan 23:23
Konteks23:23 For there is no spell against 13 Jacob,
nor is there any divination against Israel.
At this time 14 it must be said 15 of Jacob
and of Israel, ‘Look at 16 what God has done!’
[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.”
[16:11] 3 sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the
[22:19] 4 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 5 tn This clause is also a verbal hendiadys: “what the
[23:3] 6 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] 7 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] 8 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
[23:3] 9 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.
[23:11] 10 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
[23:11] 11 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.
[23:17] 12 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:23] 13 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] 14 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
[23:23] 15 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] 16 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
