Amos 2:4
Konteks2:4 This is what the Lord says:
“Because Judah has committed three covenant transgressions 1 –
make that four! 2 – I will not revoke my decree of judgment. 3
They rejected the Lord’s law; 4
they did not obey his commands.
Their false gods, 5
to which their fathers were loyal, 6
led them astray.
Amos 2:6
Konteks2:6 This is what the Lord says:
“Because Israel has committed three covenant transgressions 7 –
make that four! 8 – I will not revoke my decree of judgment. 9
They sold the innocent 10 for silver,
the needy for a pair of sandals. 11
Amos 1:3
Konteks1:3 This is what the Lord says:
“Because Damascus has committed three crimes 12 –
make that four! 13 – I will not revoke my
decree of judgment. 14
They ripped through Gilead like threshing sledges with iron teeth. 15
Amos 1:6
Konteks1:6 This is what the Lord says:
“Because Gaza 16 has committed three crimes 17 –
make that four! 18 – I will not revoke my decree of judgment. 19
They deported a whole community 20 and sold them 21 to Edom.
Amos 1:9
Konteks1:9 This is what the Lord says:
“Because Tyre has committed three crimes 22 –
make that four! 23 – I will not revoke my decree of judgment. 24
They sold 25 a whole community 26 to Edom;
they failed to observe 27 a treaty of brotherhood. 28
Amos 1:11
Konteks1:11 This is what the Lord says:
“Because Edom has committed three crimes 29 –
make that four! 30 – I will not revoke my decree of judgment. 31
He chased his brother 32 with a sword;
he wiped out his allies. 33
In his anger he tore them apart without stopping to rest; 34
in his fury he relentlessly attacked them. 35
Amos 1:13
Konteks1:13 This is what the Lord says:
“Because the Ammonites have committed three crimes 36 –
make that four! 37 – I will not revoke my decree of judgment. 38
They ripped open Gilead’s pregnant women 39
so they could expand their territory.
Bilangan 22:1--25:18
Konteks22:1 40 The Israelites traveled on 41 and camped in the plains of Moab on the side of the Jordan River 42 across from Jericho. 43 22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites. 22:3 And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites.
22:4 So the Moabites said to the elders of Midian, “Now this mass of people 44 will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time. 22:5 And he sent messengers to Balaam 45 son of Beor at Pethor, which is by the Euphrates River 46 in the land of Amaw, 47 to summon him, saying, “Look, a nation has come out of Egypt. They cover the face 48 of the earth, and they are settling next to me. 22:6 So 49 now, please come and curse this nation 50 for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 51 and drive them out of the land. For I know that whoever you bless is blessed, 52 and whoever you curse is cursed.”
22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported 53 to him the words of Balak. 22:8 He replied to them, “Stay 54 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. 22:9 And God came to Balaam and said, “Who are these men with you?” 22:10 Balaam said to God, “Balak son of Zippor, king of Moab, has sent a message to me, saying, 22:11 “Look, a nation has come out 55 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 56 and drive them out.” 57 22:12 But God said to Balaam, “You must not go with them; you must not curse the people, 58 for they are blessed.” 59
22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, 60 for the Lord has refused to permit me to go 61 with you.” 22:14 So the princes of Moab departed 62 and went back to Balak and said, “Balaam refused to come with us.”
22:15 Balak again sent princes, 63 more numerous and more distinguished than the first. 64 22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming 65 to me. 22:17 For I will honor you greatly, 66 and whatever you tell me I will do. So come, put a curse on this nation for me.’”
22:18 Balaam replied 67 to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment 68 of the Lord my God 69 to do less or more. 22:19 Now therefore, please stay 70 the night here also, that I may know what more the Lord might say to me.” 71 22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.” 22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.
22:22 Then God’s anger was kindled 72 because he went, and the angel of the Lord stood in the road to oppose 73 him. Now he was riding on his donkey and his two servants were with him. 22:23 And the donkey saw the angel of the Lord standing in the road with 74 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.
22:24 Then the angel of the Lord stood in a path 75 among the vineyards, where there was a wall on either side. 76 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. 77
22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 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.
22:28 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?” 22:29 And Balaam said to the donkey, “You have made me look stupid; I wish 78 there were a sword in my hand, for I would kill you right now.” 22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted 79 to treat you this way?” 80 And he said, “No.” 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. 81 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 82 is perverse before me. 83 22:33 The donkey saw me and turned from me these three times. If 84 she had not turned from me, I would have killed you but saved her alive.” 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. 85 So now, if it is evil in your sight, 86 I will go back home.” 87 22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak 88 the word that I will speak to you.” 89 So Balaam went with the princes of Balak.
22:36 When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory. 22:37 Balak said to Balaam, “Did I not send again and again 90 to you to summon you? Why did you not come to me? Am I not able to honor you?” 91 22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able 92 to speak 93 just anything? I must speak 94 only the word that God puts in my mouth.” 22:39 So Balaam went with Balak, and they came to Kiriath-huzoth. 22:40 And Balak sacrificed bulls and sheep, and sent some 95 to Balaam, and to the princes who were with him. 22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. 96 From there he saw the extent of the nation.
23:1 97 Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.” 23:2 So Balak did just as Balaam had said. Balak and Balaam then offered on each 98 altar a bull and a ram. 23:3 Balaam said to Balak, “Station yourself 99 by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me 100 I will tell you.” 101 Then he went to a deserted height. 102
23:4 Then God met Balaam, who 103 said to him, “I have prepared seven altars, and I have offered on each altar a bull and a ram.” 23:5 Then the Lord put a message 104 in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” 105
23:6 So he returned to him, and he was still 106 standing by his burnt offering, he and all the princes of Moab. 23:7 Then Balaam 107 uttered 108 his oracle, saying,
“Balak, the king of Moab, brought me 109 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 110
23:8 How 111 can I curse 112 one whom God has not cursed,
or how can I denounce one whom the Lord has not denounced?
23:9 For from the top of the rocks I see them; 113
from the hills I watch them. 114
Indeed, a nation that lives alone,
and it will not be reckoned 115 among the nations.
23:10 Who 116 can count 117 the dust 118 of Jacob,
Or number 119 the fourth part of Israel?
Let me 120 die the death of the upright, 121
and let the end of my life 122 be like theirs.” 123
23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 124 you have only blessed them!” 125 23:12 Balaam replied, 126 “Must I not be careful 127 to speak what the Lord has put in my mouth?” 128 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.”
23:14 So Balak brought Balaam 129 to the field of Zophim, to the top of Pisgah, 130 where 131 he built seven altars and offered a bull and a ram on each altar. 23:15 And Balaam 132 said to Balak, “Station yourself here 133 by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message 134 in his mouth and said, “Return to Balak, and speak what I tell you.” 23:17 When Balaam 135 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?”
23:18 Balaam 136 uttered 137 his oracle, and said,
“Rise up, 138 Balak, and hear;
Listen to me, son of Zippor:
23:19 God is not a man, that he should lie,
nor a human being, 139 that he should change his mind.
Has he said, and will he not do it?
Or has he spoken, and will he not make it happen? 140
23:20 Indeed, I have received a command 141 to bless;
he has blessed, 142 and I cannot reverse it. 143
23:21 He 144 has not looked on iniquity in Jacob, 145
nor has he seen trouble 146 in Israel.
The Lord their God is with them;
his acclamation 147 as king is among them.
23:22 God brought them 148 out of Egypt.
They have, as it were, the strength of a wild bull. 149
23:23 For there is no spell against 150 Jacob,
nor is there any divination against Israel.
At this time 151 it must be said 152 of Jacob
and of Israel, ‘Look at 153 what God has done!’
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 154 prey,
and drink the blood of the slain.” 155
23:25 Balak said to Balaam, “Neither curse them at all 156 nor bless them at all!” 157 23:26 But Balaam replied 158 to Balak, “Did I not tell you, ‘All that the Lord speaks, 159 I must do’?”
23:27 Balak said to Balaam, “Come, please; I will take you to another place. Perhaps it will please God 160 to let you curse them for me from there.” 161 23:28 So Balak took Balaam to the top of Peor, that looks toward the wilderness. 162 23:29 Then Balaam said to Balak, “Build seven altars here for me, and prepare seven bulls and seven rams.” 23:30 So Balak did as Balaam had said, and offered a bull and a ram on each altar.
24:1 163 When Balaam saw that it pleased the Lord to bless Israel, 164 he did not go as at the other times 165 to seek for omens, 166 but he set his face 167 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 168 and the Spirit of God came upon him. 24:3 Then he uttered this oracle: 169
“The oracle 170 of Balaam son of Beor;
the oracle of the man whose eyes are open; 171
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 172 with eyes open: 173
24:5 ‘How 174 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 175 valleys 176 stretched forth,
like gardens by the river’s side,
like aloes 177 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 178
and their descendants will be like abundant 179 water; 180
their king will be greater than Agag, 181
and their kingdom will be exalted.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 182
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 183 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 184 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 185 them these three times! 24:11 So now, go back where you came from! 186 I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”
24:12 Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, 24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 187 the commandment 188 of the Lord to do either good or evil of my own will, 189 but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go 190 back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” 191
24:15 Then he uttered this oracle: 192
“The oracle of Balaam son of Beor;
the oracle of the man whose eyes are open;
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:
24:17 ‘I see him, but not now;
I behold him, but not close at hand. 193
A star 194 will march forth 195 out of Jacob,
and a scepter 196 will rise out of Israel.
He will crush the skulls 197 of Moab,
and the heads 198 of all the sons of Sheth. 199
24:18 Edom will be a possession,
Seir, 200 his enemies, will also be a possession;
but Israel will act valiantly.
24:19 A ruler will be established from Jacob;
he will destroy the remains of the city.’” 201
24:20 Then Balaam 202 looked on Amalek and delivered this oracle: 203
“Amalek was the first 204 of the nations,
but his end will be that he will perish.”
24:21 Then he looked on the Kenites and uttered this oracle:
“Your dwelling place seems strong,
and your nest 205 is set on a rocky cliff.
24:22 Nevertheless the Kenite will be consumed. 206
How long will Asshur take you away captive?”
24:23 Then he uttered this oracle:
“O, who will survive when God does this! 207
24:24 Ships will come from the coast of Kittim, 208
and will afflict Asshur, 209 and will afflict Eber,
and he will also perish forever.” 210
24:25 Balaam got up and departed and returned to his home, 211 and Balak also went his way.
25:1 212 When 213 Israel lived in Shittim, the people began to commit sexual immorality 214 with the daughters of Moab. 25:2 These women invited 215 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 216 25:3 When Israel joined themselves to Baal-peor, 217 the anger of the Lord flared up against Israel.
25:4 The Lord said to Moses, “Arrest all the leaders 218 of the people, and hang them up 219 before the Lord in broad daylight, 220 so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men 221 who were joined to Baal-peor.”
25:6 Just then 222 one of the Israelites came and brought to his brothers 223 a Midianite woman in the plain view of Moses and of 224 the whole community of the Israelites, while they 225 were weeping at the entrance of the tent of meeting. 25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, 226 he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent 227 and thrust through the Israelite man and into the woman’s abdomen. 228 So the plague was stopped from the Israelites. 229 25:9 Those that died in the plague were 24,000.
25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 230 for my sake among them, so that I did not consume the Israelites in my zeal. 231 25:12 Therefore, announce: 232 ‘I am going to give 233 to him my covenant of peace. 234 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 235 and has made atonement 236 for the Israelites.’”
25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan 237 of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader 238 over the people of a clan of Midian. 239
25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble 240 to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived 241 you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, 242 their sister, who was killed on the day of the plague that happened as a result of Peor.”
Ulangan 23:4-5
Konteks23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired 243 Balaam son of Beor of Pethor in Aram Naharaim to curse you. 23:5 But the Lord your God refused to listen to Balaam and changed 244 the curse to a blessing, for the Lord your God loves 245 you.
Mazmur 83:4-7
Konteks83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 246
Then the name of Israel will be remembered no more.”
83:5 Yes, 247 they devise a unified strategy; 248
they form an alliance 249 against you.
83:6 It includes 250 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 251
83:7 Gebal, 252 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 253
Mikha 6:5
Konteks6:5 My people, recall how King Balak of Moab planned to harm you, 254
how Balaam son of Beor responded to him.
Recall how you journeyed from Shittim to Gilgal,
so you might acknowledge that the Lord has treated you fairly.” 255
[2:4] 1 tn This is the same Hebrew term that is translated “crimes” in the previous oracles (see at 1:3). The change to “covenant transgressions” reflects the probability that the prophet is condemning the nation of Israel for violating stipulations of the Mosaic Law.
[2:4] 2 tn Heb “Because of three violations of Judah, even because of four.”
[2:4] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[2:4] 3 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:4] 4 tn Or “instruction”; NCV “teachings.”
[2:4] 5 tn Heb “lies.” This may very well be a derogatory term for idols (perhaps also at Ps. 40:4 [Heb 40:5]). Elsewhere false gods are called “vanities” (Deut 32:21; 1 Kgs 16:13, 26) and a delusion (Isa 66:3). In no other prophetic passages, however, are they called “lies.” The term could refer to the deceptions of false prophets (note Ezek 13:6-9; cf. Hab 2:3). See F. I. Andersen and D. N. Freedman, Amos (AB), 301-6.
[2:4] 6 tn Heb “after which their fathers walked.” The expression “to walk after” is an idiom meaning “to be loyal to.” See S. M. Paul, Amos (Hermeneia), 75-76.
[2:4] sn Here the idolatry of the parents carried over to the children, who persisted in worshiping the idols to which their fathers were loyal.
[2:6] 7 tn For this translation see the note at 2:4.
[2:6] 8 tn Heb “Because of three violations of Israel, even because of four.”
[2:6] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3. Only in this last oracle against Israel does one find the list of four specific violations expected based on the use of a similar formula elsewhere in wisdom literature (see Prov 30:18-19, 29-31). This adaptation of the normal pattern indicates the
[2:6] 9 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[2:6] 10 tn Or “honest” (CEV, NLT). The Hebrew word sometimes has a moral-ethical connotation, “righteous, godly,” but the parallelism (note “poor”) suggests a socio-economic or legal sense here. The practice of selling debtors as slaves is in view (Exod 21:2-11; Lev 25:35-55; Deut 15:12-18) See the note at Exod 21:8 and G. C. Chirichigno, Debt-Slavery in Israel and the Ancient Near East (JSOTSup). Probably the only “crime” the victim had committed was being unable to pay back a loan or an exorbitant interest rate on a loan. Some have suggested that this verse refers to bribery in legal proceedings: The innocent are “sold” in the sense that those in power pay off the elders or judges for favorable decisions (5:12; cf. Exod 23:6-7).
[2:6] 11 tn Perhaps the expression “for a pair of sandals” indicates a relatively small price or debt. Some suggest that the sandals may have been an outward token of a more substantial purchase price. Others relate the sandals to a ritual attached to the transfer of property, signifying here that the poor would be losing their inherited family lands because of debt (Ruth 4:7; cf. Deut 25:8-10). Still others emend the Hebrew form slightly to נֶעְלָם (ne’lam, “hidden thing”; from the root עָלַם, ’alam, “to hide”) and understand this as referring to a bribe.
[1:3] 12 tn Traditionally, “transgressions” or “sins.” The word refers to rebellion against authority and is used in the international political realm (see 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; 8:22). There is debate over its significance in this context. Some relate the “rebellion” of the foreign nations to God’s mandate to Noah (Gen 9:5-7). This mandate is viewed as a treaty between God and humankind, whereby God holds humans accountable to populate the earth and respect his image as it is revealed in all people. While this option is a possible theological explanation of the message in light of the Old Testament as a whole, nothing in these oracles alludes to that Genesis passage. J. Barton suggests that the prophet is appealing to a common morality shared across the ancient Near East regarding the conduct of war since all of the oracles can be related to activities and atrocities committed in warfare (Amos’s Oracles against the Nations [SOTSMS], 39-61). The “transgression” then would be a violation of what all cultures would take as fundamental human decency. Some argue that the nations cited in Amos 1-2 had been members of the Davidic empire. Their crime would consist of violating the mutual agreements that all should have exhibited toward one another (cf. M. E. Polley, Amos and the Davidic Empire). This interpretation is connected to the notion that Amos envisions a reconstituted Davidic empire for Israel and the world (9:11-15). Ultimately, we can only speculate what lay behind Amos’ thinking. He does not specify the theological foundation of his universal moral vision, but it is clear that Amos believes that all nations are responsible before the Lord for their cruelty toward other human beings. He also assumes that even those who did not know his God would recognize their inhumane treatment of others as inherently wrong. The translation “crimes” is general enough to communicate that a standard (whether human or divine) has been breached. For a survey of the possible historical events behind each oracle, see S. M. Paul, Amos (Hermeneia).
[1:3] 13 tn Heb “Because of three violations of Damascus, even because of four.”
[1:3] sn The three…four style introduces each of the judgment oracles of chaps. 1-2. Based on the use of a similar formula in wisdom literature (see Prov 30:18-19, 29-31), one expects to find in each case a list of four specific violations. However, only in the eighth oracle (against Israel) does one find the expected fourfold list. Through this adaptation and alteration of the normal pattern the
[1:3] 14 tn Heb “I will not bring it [or “him”] back.” The pronominal object (1) refers to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. See S. M. Paul, Amos (Hermeneia), 46-47. Another option (2) is to understand the suffix as referring to the particular nation mentioned in the oracle and to translate, “I will not take him [i.e., that particular nation] back.” In this case the
[1:3] 15 tn Heb “they threshed [or “trampled down”] Gilead with sharp iron implements” (NASB similar).
[1:3] sn Like threshing sledges with iron teeth. A threshing sledge was made of wooden boards embedded with sharp stones or iron teeth. As the sledge was pulled over the threshing floor the stones or iron teeth would separate the grain from the stalks. See O. Borowski, Agriculture in Iron Age Israel, 64-65. Here the threshing metaphor is used to emphasize how violently and inhumanely the Arameans (the people of Damascus) had treated the people of Gilead (located east of the Jordan River).
[1:6] 16 sn Gaza was one of the five major Philistine cities (along with Ashdod, Ashkelon, Ekron, and Gath). It was considered to mark the southern limit of Canaan at the point on the coast where it was located (Gen 10:19).
[1:6] 17 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:6] 18 tn Heb “Because of three violations of Gaza, even because of four.”
[1:6] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:6] 19 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:6] 20 tn Heb “[group of] exiles.” A number of English translations take this as a collective singular and translate it with a plural (e.g., NAB, NIV, NRSV).
[1:6] 21 tn Heb “in order to hand them over.”
[1:9] 22 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:9] 23 tn Heb “Because of three violations of Tyre, even because of four.”
[1:9] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:9] 24 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:9] 25 tn Heb “handed over.”
[1:9] 26 tn Heb “[group of] exiles.” A similar phrase occurs in v. 6.
[1:9] 27 tn Heb “did not remember.”
[1:9] 28 sn A treaty of brotherhood. In the ancient Near Eastern world familial terms were sometimes used to describe treaty partners. In a treaty between superior and inferior parties, the lord would be called “father” and the subject “son.” The partners in a treaty between equals referred to themselves as “brothers.” For biblical examples, see 1 Kgs 9:13; 20:32-33.
[1:11] 29 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 30 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:11] 31 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 32 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 33 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 34 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 35 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:13] 36 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:13] 37 tn Heb “Because of three violations of the Ammonites, even because of four.”
On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:13] 38 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:13] 39 sn The Ammonites ripped open Gilead’s pregnant women in conjunction with a military invasion designed to expand their territory. Such atrocities, although repugnant, were not uncommon in ancient Near Eastern warfare.
[22:1] 40 sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).
[22:1] 41 tn The verse begins with the vav (ו) consecutive.
[22:1] 42 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[22:1] 43 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[22:4] 44 tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.
[22:5] 45 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] 46 tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).
[22:5] 47 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] 48 tn Heb “eye.” So also in v. 11.
[22:6] 49 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] 50 tn Heb “people.” So also in vv. 10, 17, 41.
[22:6] 51 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] 52 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.
[22:8] 54 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
[22:11] 55 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] 56 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] 57 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.
[22:12] 58 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
[22:12] 59 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] 60 tc The LXX adds “to your lord.”
[22:13] 61 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.”
[22:15] 63 tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”
[22:15] 64 tn Heb “than these.”
[22:16] 65 tn The infinitive construct is the object of the preposition.
[22:17] 66 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.
[22:18] 67 tn Heb “answered and said.”
[22:18] 69 sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.
[22:19] 70 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 71 tn This clause is also a verbal hendiadys: “what the
[22:22] 72 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] 73 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
[22:23] 74 tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.
[22:24] 75 tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.
[22:24] 76 tn Heb “a wall on this side, and a wall on that side.”
[22:25] 77 tn Heb “he added to beat her,” another verbal hendiadys.
[22:29] 78 tn The optative clause is introduced with the particle לוּ (lu).
[22:30] 79 tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
[22:30] 80 tn Heb “to do thus to you.”
[22:31] 81 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.
[22:32] 83 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.
[22:33] 84 tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).
[22:34] 85 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] 86 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] 87 tn The verb is the cohortative from “return”: I will return [me].
[22:35] 88 tn The imperfect tense here can be given the nuance of permission.
[22:35] 89 tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”
[22:37] 90 tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.
[22:37] 91 sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.
[22:38] 92 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] 93 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] 94 tn The imperfect tense is here taken as an obligatory imperfect.
[22:40] 95 sn The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.
[22:41] 96 sn The name Bamoth Baal means “the high places of Baal.”
[23:1] 97 sn The first part of Balaam’s activity ends in disaster for Balak – he blesses Israel. The chapter falls into four units: the first prophecy (vv. 1-10), the relocation (vv. 11-17), the second prophecy (vv. 18-24), and a further location (vv. 25-30).
[23:2] 98 tn The Hebrew text has “on the altar,” but since there were seven of each animal and seven altars, the implication is that this means on each altar.
[23:3] 99 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] 100 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] 101 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
[23:3] 102 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.
[23:4] 103 tn The relative pronoun is added here in place of the conjunction to clarify that Balaam is speaking to God and not vice versa.
[23:5] 105 tn Heb “and thus you shall speak.”
[23:6] 106 tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.
[23:7] 107 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:7] 109 tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.
[23:7] 110 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.
[23:8] 111 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
[23:8] 112 tn The imperfect tense should here be classified as a potential imperfect.
[23:9] 113 tn Heb “him,” but here it refers to the Israelites (Israel).
[23:9] 114 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
[23:9] 115 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.
[23:10] 116 tn The question is again rhetorical; it means no one can count them – they are innumerable.
[23:10] 117 tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
[23:10] 118 sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.
[23:10] 119 tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.
[23:10] 120 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
[23:10] 121 sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.
[23:10] 122 tn Heb “my latter end.”
[23:11] 124 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
[23:11] 125 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.
[23:12] 126 tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.
[23:12] 127 tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the
[23:12] 128 tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.
[23:14] 129 tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.
[23:14] 130 tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”
[23:14] 131 tn Heb “and he built.”
[23:15] 132 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:15] 133 tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the
[23:17] 135 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:18] 136 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
[23:18] 138 tn The verb probably means “pay attention” in this verse.
[23:19] 139 tn Heb “son of man.”
[23:19] 140 tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.
[23:20] 141 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] 142 sn The reference is probably to the first speech, where the
[23:20] 143 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.
[23:21] 144 tn These could be understood as impersonal and so rendered “no one has discovered.”
[23:21] 145 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] 146 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] 147 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
[23:22] 148 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
[23:22] 149 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).
[23:23] 150 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] 151 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
[23:23] 152 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] 153 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
[23:24] 154 tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
[23:24] 155 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.
[23:25] 156 tn The verb is preceded by the infinitive absolute: “you shall by no means curse” or “do not curse them at all.” He brought him to curse, and when he tried to curse there was a blessing. Balak can only say it would be better not to bother.
[23:25] 157 tn The same construction now works with “nor bless them at all.” The two together form a merism – “don’t say anything.” He does not want them blessed, so Balaam is not to do that, but the curse isn’t working either.
[23:26] 158 tn Heb “answered and said.”
[23:26] 159 tn This first clause, “all that the
[23:27] 160 tn Heb “be pleasing in the eyes of God.”
[23:27] 161 sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.
[23:28] 162 tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).
[24:1] 163 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] 164 tn Heb “it was good in the eyes of the
[24:1] 165 tn Heb “as time after time.”
[24:1] 166 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] 167 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.
[24:2] 168 tn Heb “living according to their tribes.”
[24:3] 169 tn Heb “and he took up his oracle and said.”
[24:3] 170 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] 171 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
[24:4] 172 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] 173 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.
[24:5] 174 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
[24:6] 175 tn Heb “as valleys they spread forth.”
[24:6] 176 tn Or “rows of palms.”
[24:6] 177 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
[24:7] 178 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
[24:7] 180 sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
[24:7] 181 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
[24:8] 182 tn Heb “they will devour nations,” their adversaries.
[24:9] 183 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[24:10] 184 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
[24:10] 185 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
[24:11] 186 tn Heb “flee to your place.”
[24:13] 187 tn Heb “I am not able to go beyond.”
[24:13] 189 tn Heb “from my heart.”
[24:14] 190 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
[24:14] 191 tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
[24:15] 192 tn Heb “and he took up his oracle and said.”
[24:17] 194 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
[24:17] 195 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] 196 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] 197 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 198 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] 199 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.
[24:18] 200 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
[24:19] 201 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
[24:20] 202 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[24:20] 203 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
[24:20] 204 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.
[24:21] 205 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.
[24:22] 206 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.
[24:23] 207 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
[24:24] 208 tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
[24:24] 209 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
[24:24] 210 tn Or “it will end in utter destruction.”
[25:1] 212 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
[25:1] 213 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
[25:1] 214 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
[25:2] 215 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
[25:2] 216 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
[25:3] 217 tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.
[25:3] sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.
[25:4] 218 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
[25:4] 219 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
[25:4] 220 tn Heb “in the sun.” This means in broad daylight.
[25:5] 221 tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
[25:6] 222 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] 223 tn Or “to his family”; or “to his clan.”
[25:6] 224 tn Heb “before the eyes of Moses and before the eyes of.”
[25:6] 225 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.
[25:7] 226 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.
[25:8] 227 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
[25:8] 228 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
[25:8] 229 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
[25:11] 230 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
[25:11] 231 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
[25:12] 233 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”
[25:12] 234 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
[25:13] 235 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 236 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:14] 237 tn Heb “a father’s house.” So also in v. 15.
[25:15] 239 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
[25:17] 240 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
[25:18] 241 tn This is the same word as that translated “treachery.”
[25:18] 242 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.
[23:4] 243 tn Heb “hired against you.”
[23:5] 244 tn Heb “the
[23:5] 245 tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
[83:4] 246 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 248 tn Heb “they consult [with] a heart together.”
[83:5] 249 tn Heb “cut a covenant.”
[83:6] 250 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 251 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 252 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 253 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:5] 254 tn Heb “remember what Balak…planned.”
[6:5] 255 tn Heb “From Shittim to Gilgal, in order to know the just acts of the
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