Bilangan 5:13

5:13 and a man has sexual relations ¹  with her ²  without her husband knowing it, ³  and it is hidden that she has defiled herself, since ⁴  there was no witness against her, nor was she caught –

Bilangan 11:16

The Response of God

11:16 ⁵ The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials ⁶  over them, and bring them to the tent of meeting; let them take their position there with you.

Bilangan 14:34

14:34 According to the number of the days you have investigated this land, forty days – one day for a year – you will suffer for ⁷  your iniquities, forty years, and you will know what it means to thwart me. ⁸ 

Bilangan 16:30

16:30 But if the Lord does something entirely new, ⁹  and the earth opens its mouth and swallows them up ¹⁰  along with all that they have, and they ¹¹  go down alive to the grave, ¹²  then you will know that these men have despised the Lord!”

Bilangan 22:6

22:6 So ¹³  now, please come and curse this nation ¹⁴  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them ¹⁵  and drive them out of the land. For I know that whoever you bless is blessed, ¹⁶  and whoever you curse is cursed.”

Bilangan 22:34

22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. ¹⁷  So now, if it is evil in your sight, ¹⁸  I will go back home.” ¹⁹ 

[5:13]  ¹ tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.

[5:13]  ² tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).

[5:13]  ³ tn Heb “and it is concealed from the eyes of her husband.”

[5:13]  ⁴ tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.

[11:16]  ⁵ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

[11:16]  ⁶ tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

[14:34]  ⁷ tn Heb “you shall bear.”

[14:34]  ⁸ tn The phrase refers to the consequences of open hostility to God, or perhaps abandonment of God. The noun תְּנוּאָה (tÿnu’ah) occurs in Job 33:10 (perhaps). The related verb occurs in Num 30:6 HT (30:5 ET) and 32:7 with the sense of “disallow, discourage.” The sense of the expression adopted in this translation comes from the meticulous study of R. Loewe, “Divine Frustration Exegetically Frustrated,” Words and Meanings, 137-58.

[16:30]  ⁹ tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

[16:30]  ¹⁰ tn The figures are personifications. But they vividly describe the catastrophe to follow – which was very much like a mouth swallowing them.

[16:30]  ¹¹ tn The word is “life” or “lifetime”; it certainly means their lives – they themselves. But the presence of this word suggest more. It is an accusative specifying the state of the subject – they will go down alive to Sheol.

[16:30]  ¹² tn The word “Sheol” in the Bible can be used four different ways: the grave, the realm of the departed [wicked] spirits or Hell, death in general, or a place of extreme danger (one that will lead to the grave if God does not intervene). The usage here is certainly the first, and very likely the second as well. A translation of “pit” would not be inappropriate. Since they will go down there alive, it is likely that they will sense the deprivation and the separation from the land above. See H. W. Robinson, Inspiration and Revelation in the Old Testament; N. J. Tromp, Primitive Conceptions of Death and the Netherworld in the Old Testament (BibOr 21), 21-23; and A. Heidel, The Gilgamesh Epic, especially ch. 3.

[22:6]  ¹³ 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]  ¹⁴ tn Heb “people.” So also in vv. 10, 17, 41.

[22:6]  ¹⁵ 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]  ¹⁶ 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.

[22:34]  ¹⁷ sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.

[22:34]  ¹⁸ sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.

[22:34]  ¹⁹ tn The verb is the cohortative from “return”: I will return [me].