Bilangan 23:7-10
Konteks23:7 Then Balaam 1 uttered 2 his oracle, saying,
“Balak, the king of Moab, brought me 3 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 4
23:8 How 5 can I curse 6 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; 7
from the hills I watch them. 8
Indeed, a nation that lives alone,
and it will not be reckoned 9 among the nations.
23:10 Who 10 can count 11 the dust 12 of Jacob,
Or number 13 the fourth part of Israel?
Let me 14 die the death of the upright, 15
and let the end of my life 16 be like theirs.” 17
Bilangan 18:1--24:25
Konteks18:1 18 The Lord said to Aaron, “You and your sons and your tribe 19 with you must bear the iniquity of the sanctuary, 20 and you and your sons with you must bear the iniquity of your priesthood.
18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join 21 with you and minister to you while 22 you and your sons with you are before the tent of the testimony. 18:3 They must be responsible to care for you and to care for the entire tabernacle. However, they must not come near the furnishings of the sanctuary and the altar, or both they and you will die. 18:4 They must join 23 with you, and they will be responsible for the care of the tent of meeting, for all the service of the tent, but no unauthorized person 24 may approach you. 18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be 25 no more wrath on the Israelites. 18:6 I myself have chosen 26 your brothers the Levites from among the Israelites. They are given to you as a gift from the Lord, to perform the duties 27 of the tent of meeting. 18:7 But you and your sons with you are responsible for your priestly duties, for everything at the altar and within the curtain. And you must serve. I give you the priesthood as a gift for service; but the unauthorized person who approaches must be put to death.”
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 28 and to your sons as a perpetual ordinance. 18:9 Of all the most holy offerings reserved 29 from the fire this will be yours: Every offering of theirs, whether from every grain offering or from every purification offering or from every reparation offering which they bring to me, will be most holy for you and for your sons. 18:10 You are to eat it as a most holy offering; every male may eat it. It will be holy to you.
18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.
18:12 “All the best of the olive oil and all the best of the wine and of the wheat, the first fruits of these things that they give to the Lord, I have given to you. 30 18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.
18:14 “Everything devoted 31 in Israel will be yours. 18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, 32 and the firstborn males of unclean animals you must redeem. 18:16 And those that must be redeemed you are to redeem when they are a month old, according to your estimation, for five shekels of silver according to the sanctuary shekel (which is twenty gerahs). 18:17 But you must not redeem the firstborn of a cow or a sheep or a goat; they are holy. You must splash 33 their blood on the altar and burn their fat for an offering made by fire for a pleasing aroma to the Lord. 18:18 And their meat will be yours, just as the breast and the right hip of the raised offering is yours. 18:19 All the raised offerings of the holy things that the Israelites offer to the Lord, I have given to you, and to your sons and daughters with you, as a perpetual ordinance. It is a covenant of salt 34 forever before the Lord for you and for your descendants with you.”
18:20 The Lord spoke to Aaron, “You will have no inheritance in their land, nor will you have any portion of property 35 among them – I am your portion and your inheritance among the Israelites. 18:21 See, I have given the Levites all the tithes in Israel for an inheritance, for their service which they perform – the service of the tent of meeting. 18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin 36 and die. 18:23 But the Levites must perform the service 37 of the tent of meeting, and they must bear their iniquity. 38 It will be a perpetual ordinance throughout your generations that among the Israelites the Levites 39 have no inheritance. 40 18:24 But I have given 41 to the Levites for an inheritance the tithes of the Israelites that are offered 42 to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”
18:25 The Lord spoke to Moses: 18:26 “You are to speak to the Levites, and you must tell them, ‘When you receive from the Israelites the tithe that I have given you from them as your inheritance, then you are to offer up 43 from it as a raised offering to the Lord a tenth of the tithe. 18:27 And your raised offering will be credited 44 to you as though it were grain from the threshing floor or as new wine 45 from the winepress. 18:28 Thus you are to offer up a raised offering to the Lord of all your tithes which you receive from the Israelites; and you must give the Lord’s raised offering from it to Aaron the priest. 18:29 From all your gifts you must offer up every raised offering due 46 the Lord, from all the best of it, and the holiest part of it.’ 47
18:30 “Therefore you will say to them, 48 ‘When you offer up 49 the best of it, then it will be credited to the Levites as the product of the threshing floor and as the product of the winepress. 18:31 And you may 50 eat it in any place, you and your household, because it is your wages for your service in the tent of meeting. 18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” 51
19:1 52 The Lord spoke to Moses and Aaron: 19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct 53 the Israelites to bring 54 you a red 55 heifer 56 without blemish, which has no defect 57 and has never carried a yoke. 19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. 58 19:4 Eleazar the priest is to take 59 some of its blood with his finger, and sprinkle some of the blood seven times 60 directly in front of the tent of meeting. 19:5 Then the heifer must be burned 61 in his sight – its skin, its flesh, its blood, and its offal is to be burned. 62 19:6 And the priest must take cedar wood, hyssop, 63 and scarlet wool and throw them into the midst of the fire where the heifer is burning. 64 19:7 Then the priest must wash 65 his clothes and bathe himself 66 in water, and afterward he may come 67 into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it 68 must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.
19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept 69 for the community of the Israelites for use in the water of purification 70 – it is a purification for sin. 71 19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.
19:11 “‘Whoever touches 72 the corpse 73 of any person 74 will be ceremonially unclean 75 seven days. 19:12 He must purify himself 76 with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, 77 because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.
19:14 “‘This is the law: When a man dies 78 in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, 79 or the body of someone who died of natural causes, 80 or a human bone, or a grave, will be unclean seven days. 81
19:17 “‘For a ceremonially unclean person you must take 82 some of the ashes of the heifer 83 burnt for purification from sin and pour 84 fresh running 85 water over them in a vessel. 19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave. 19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, 86 and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean.
19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles 87 the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 88 19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”
20:1 89 Then the entire community of Israel 90 entered the wilderness of Zin in the first month, 91 and the people stayed in Kadesh. 92 Miriam died and was buried there. 93
20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron. 20:3 The people contended 94 with Moses, saying, 95 “If only 96 we had died when our brothers died before the Lord! 20:4 Why 97 have you brought up the Lord’s community into this wilderness? So that 98 we and our cattle should die here? 20:5 Why 99 have you brought us up from Egypt only to bring us to 100 this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”
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. 20:7 Then the Lord spoke to Moses: 20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak 101 to the rock before their eyes. It will pour forth 102 its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”
20:9 So Moses took the staff from before the Lord, just as he commanded him. 20:10 Then Moses and Aaron gathered the community together in front of the rock, and he said to them, “Listen, you rebels, 103 must we bring 104 water out of this rock for you?” 20:11 Then Moses raised his hand, and struck the rock twice with his staff. And water came out abundantly. So the community drank, and their beasts drank too.
20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough 105 to show me as holy 106 before 107 the Israelites, therefore you will not bring this community into the land I have given them.” 108
20:13 These are the waters of Meribah, because the Israelites contended with the Lord, and his holiness was maintained 109 among them.
20:14 110 Moses 111 sent messengers from Kadesh to the king of Edom: 112 “Thus says your brother Israel: ‘You know all the hardships we have experienced, 113 20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, 114 and the Egyptians treated us and our ancestors badly. 115 20:16 So when we cried to the Lord, he heard our voice and sent a messenger, 116 and has brought us up out of Egypt. Now 117 we are here in Kadesh, a town on the edge of your country. 118 20:17 Please let us pass through 119 your country. We will not pass through the fields or through the vineyards, nor will we drink water from any well. We will go by the King’s Highway; 120 we will not turn to the right or the left until we have passed through your region.’” 121
20:18 But Edom said to him, “You will not pass through me, 122 or I will come out against 123 you with the sword.” 20:19 Then the Israelites said to him, “We will go along the highway, and if we 124 or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”
20:20 But he said, “You may not pass through.” Then Edom came out against them 125 with a large and powerful force. 126 20:21 So Edom refused to give Israel passage through his border; therefore Israel turned away from him.
20:22 So the entire company of Israelites 127 traveled from Kadesh and came to Mount Hor. 128 20:23 And the Lord spoke to Moses and Aaron in Mount Hor, by the border of the land of Edom. He said: 20:24 “Aaron will be gathered to his ancestors, 129 for he will not enter into the land I have given to the Israelites because both of you 130 rebelled against my word 131 at the waters of Meribah. 20:25 Take Aaron and Eleazar his son, and bring them up on Mount Hor. 20:26 Remove Aaron’s priestly garments 132 and put them on Eleazar his son, and Aaron will be gathered to his ancestors 133 and will die there.”
20:27 So Moses did as the Lord commanded; and they went up Mount Hor in the sight 134 of the whole community. 20:28 And Moses removed Aaron’s garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain. 20:29 When all the community saw that Aaron was dead, the whole house of Israel mourned for Aaron thirty days.
21:1 135 When the Canaanite king of Arad 136 who lived in the Negev 137 heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.
21:2 So Israel made a vow 138 to the Lord and said, “If you will indeed deliver 139 this people into our 140 hand, then we will utterly destroy 141 their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, 142 and they utterly destroyed them and their cities. So the name of the place was called 143 Hormah.
21:4 Then they traveled from Mount Hor by the road to the Red Sea, 144 to go around the land of Edom, but the people 145 became impatient along the way. 21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we 146 detest this worthless 147 food.”
21:6 So the Lord sent poisonous 148 snakes 149 among the people, and they bit the people; many people of Israel died. 21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 150 the snakes from us.” So Moses prayed for the people.
21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks 151 at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. 152
21:10 153 The Israelites traveled on and camped in Oboth. 21:11 Then they traveled on from Oboth and camped at Iye Abarim, 154 in the wilderness that is before Moab, on the eastern side. 155 21:12 From there they moved on and camped in the valley of Zered. 21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions 156 of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites. 21:14 This is why it is said in the Book of the Wars of the Lord,
“Waheb in Suphah 157 and the wadis,
the Arnon 21:15 and the slope of the valleys 158
that extends to the dwelling of Ar, 159
and falls off at the border of Moab.”
21:16 And from there they traveled 160 to Beer; 161 that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.” 21:17 Then Israel sang 162 this song:
“Spring up, O well, sing to it!
21:18 The well which the princes 163 dug,
which the leaders of the people opened
with their scepters and their staffs.”
And from the wilderness they traveled to Mattanah; 21:19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness. 164
21:21 165 Then Israel sent messengers to King Sihon of the Amorites, saying, 166
21:22 “Let us 167 pass through your land; 168 we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.” 21:23 But Sihon did not permit Israel to pass through his border; he 169 gathered all his forces 170 together and went out against Israel into the wilderness. When 171 he came to Jahaz, he fought against Israel. 21:24 But the Israelites 172 defeated him in battle 173 and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended. 21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 174 21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, 175 as far as the Arnon. 21:27 That is why those who speak in proverbs 176 say,
“Come to Heshbon, let it be built.
Let the city of Sihon be established! 177
21:28 For fire went out from Heshbon,
a flame from the city of Sihon.
It has consumed Ar of Moab
and the lords 178 of the high places of Arnon.
21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 179
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
21:30 We have overpowered them; 180
Heshbon has perished as far as Dibon.
We have shattered them as far as Nophah,
which 181 reaches to Medeba.”
21:31 So the Israelites 182 lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter 183 Jaazer, and they captured its villages 184 and dispossessed the Amorites who were there.
21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces 185 marched out against them to do battle at Edrei. 21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon. 21:35 So they defeated Og, 186 his sons, and all his people, until there were no survivors, 187 and they possessed his land.
22:1 188 The Israelites traveled on 189 and camped in the plains of Moab on the side of the Jordan River 190 across from Jericho. 191 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 192 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 193 son of Beor at Pethor, which is by the Euphrates River 194 in the land of Amaw, 195 to summon him, saying, “Look, a nation has come out of Egypt. They cover the face 196 of the earth, and they are settling next to me. 22:6 So 197 now, please come and curse this nation 198 for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 199 and drive them out of the land. For I know that whoever you bless is blessed, 200 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 201 to him the words of Balak. 22:8 He replied to them, “Stay 202 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 203 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 204 and drive them out.” 205 22:12 But God said to Balaam, “You must not go with them; you must not curse the people, 206 for they are blessed.” 207
22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, 208 for the Lord has refused to permit me to go 209 with you.” 22:14 So the princes of Moab departed 210 and went back to Balak and said, “Balaam refused to come with us.”
22:15 Balak again sent princes, 211 more numerous and more distinguished than the first. 212 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 213 to me. 22:17 For I will honor you greatly, 214 and whatever you tell me I will do. So come, put a curse on this nation for me.’”
22:18 Balaam replied 215 to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment 216 of the Lord my God 217 to do less or more. 22:19 Now therefore, please stay 218 the night here also, that I may know what more the Lord might say to me.” 219 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 220 because he went, and the angel of the Lord stood in the road to oppose 221 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 222 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 223 among the vineyards, where there was a wall on either side. 224 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. 225
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 226 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 227 to treat you this way?” 228 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. 229 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 230 is perverse before me. 231 22:33 The donkey saw me and turned from me these three times. If 232 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. 233 So now, if it is evil in your sight, 234 I will go back home.” 235 22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak 236 the word that I will speak to you.” 237 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 238 to you to summon you? Why did you not come to me? Am I not able to honor you?” 239 22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able 240 to speak 241 just anything? I must speak 242 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 243 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. 244 From there he saw the extent of the nation.
23:1 245 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 246 altar a bull and a ram. 23:3 Balaam said to Balak, “Station yourself 247 by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me 248 I will tell you.” 249 Then he went to a deserted height. 250
23:4 Then God met Balaam, who 251 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 252 in Balaam’s mouth and said, “Return to Balak, and speak what I tell you.” 253
23:6 So he returned to him, and he was still 254 standing by his burnt offering, he and all the princes of Moab. 23:7 Then Balaam 255 uttered 256 his oracle, saying,
“Balak, the king of Moab, brought me 257 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 258
23:8 How 259 can I curse 260 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; 261
from the hills I watch them. 262
Indeed, a nation that lives alone,
and it will not be reckoned 263 among the nations.
23:10 Who 264 can count 265 the dust 266 of Jacob,
Or number 267 the fourth part of Israel?
Let me 268 die the death of the upright, 269
and let the end of my life 270 be like theirs.” 271
23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 272 you have only blessed them!” 273 23:12 Balaam replied, 274 “Must I not be careful 275 to speak what the Lord has put in my mouth?” 276 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 277 to the field of Zophim, to the top of Pisgah, 278 where 279 he built seven altars and offered a bull and a ram on each altar. 23:15 And Balaam 280 said to Balak, “Station yourself here 281 by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message 282 in his mouth and said, “Return to Balak, and speak what I tell you.” 23:17 When Balaam 283 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 284 uttered 285 his oracle, and said,
“Rise up, 286 Balak, and hear;
Listen to me, son of Zippor:
23:19 God is not a man, that he should lie,
nor a human being, 287 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? 288
23:20 Indeed, I have received a command 289 to bless;
he has blessed, 290 and I cannot reverse it. 291
23:21 He 292 has not looked on iniquity in Jacob, 293
nor has he seen trouble 294 in Israel.
The Lord their God is with them;
his acclamation 295 as king is among them.
23:22 God brought them 296 out of Egypt.
They have, as it were, the strength of a wild bull. 297
23:23 For there is no spell against 298 Jacob,
nor is there any divination against Israel.
At this time 299 it must be said 300 of Jacob
and of Israel, ‘Look at 301 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 302 prey,
and drink the blood of the slain.” 303
23:25 Balak said to Balaam, “Neither curse them at all 304 nor bless them at all!” 305 23:26 But Balaam replied 306 to Balak, “Did I not tell you, ‘All that the Lord speaks, 307 I must do’?”
23:27 Balak said to Balaam, “Come, please; I will take you to another place. Perhaps it will please God 308 to let you curse them for me from there.” 309 23:28 So Balak took Balaam to the top of Peor, that looks toward the wilderness. 310 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.
24:1 311 When Balaam saw that it pleased the Lord to bless Israel, 312 he did not go as at the other times 313 to seek for omens, 314 but he set his face 315 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 316 and the Spirit of God came upon him. 24:3 Then he uttered this oracle: 317
“The oracle 318 of Balaam son of Beor;
the oracle of the man whose eyes are open; 319
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 320 with eyes open: 321
24:5 ‘How 322 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 323 valleys 324 stretched forth,
like gardens by the river’s side,
like aloes 325 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 326
and their descendants will be like abundant 327 water; 328
their king will be greater than Agag, 329
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 330
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, 331 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. 332 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 333 them these three times! 24:11 So now, go back where you came from! 334 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 335 the commandment 336 of the Lord to do either good or evil of my own will, 337 but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go 338 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.” 339
24:15 Then he uttered this oracle: 340
“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. 341
A star 342 will march forth 343 out of Jacob,
and a scepter 344 will rise out of Israel.
He will crush the skulls 345 of Moab,
and the heads 346 of all the sons of Sheth. 347
24:18 Edom will be a possession,
Seir, 348 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.’” 349
24:20 Then Balaam 350 looked on Amalek and delivered this oracle: 351
“Amalek was the first 352 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 353 is set on a rocky cliff.
24:22 Nevertheless the Kenite will be consumed. 354
How long will Asshur take you away captive?”
24:23 Then he uttered this oracle:
“O, who will survive when God does this! 355
24:24 Ships will come from the coast of Kittim, 356
and will afflict Asshur, 357 and will afflict Eber,
and he will also perish forever.” 358
24:25 Balaam got up and departed and returned to his home, 359 and Balak also went his way.
[23:7] 1 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:7] 3 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] 4 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] 5 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
[23:8] 6 tn The imperfect tense should here be classified as a potential imperfect.
[23:9] 7 tn Heb “him,” but here it refers to the Israelites (Israel).
[23:9] 8 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] 9 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] 10 tn The question is again rhetorical; it means no one can count them – they are innumerable.
[23:10] 11 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] 12 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] 13 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] 14 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
[23:10] 15 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] 16 tn Heb “my latter end.”
[18:1] 18 sn This chapter and the next may have been inserted here to explain how the priests are to function because in the preceding chapter Aaron’s position was affirmed. The chapter seems to fall into four units: responsibilities of priests (vv. 1-7), their portions (vv. 8-19), responsibilities of Levites (vv. 20-24), and instructions for Levites (vv. 25-32).
[18:1] 19 tn Heb “your father’s house.”
[18:1] 20 sn The responsibility for the sanctuary included obligations relating to any violation of the sanctuary. This was stated to forestall any further violations of the sanctuary. The priests were to pay for any ritual errors, primarily if any came too near. Since the priests and Levites come near all the time, they risk violating ritual laws more than any. So, with the great privileges come great responsibilities. The bottom line is that they were responsible for the sanctuary.
[18:2] 21 sn The verb forms a wordplay on the name Levi, and makes an allusion to the naming of the tribe Levi by Leah in the book of Genesis. There Leah hoped that with the birth of Levi her husband would be attached to her. Here, with the selection of the tribe to serve in the sanctuary, there is the wordplay again showing that the Levites will be attached to Aaron and the priests. The verb is יִלָּווּ (yillavu), which forms a nice wordplay with Levi (לֵוִי). The tribe will now be attached to the sanctuary. The verb is the imperfect with a vav (ו) that shows volitive sequence after the imperative, here indicating a purpose clause.
[18:2] 22 tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.
[18:4] 23 tn Now the sentence uses the Niphal perfect with a vav (ו) consecutive from the same root לָוָה (lavah).
[18:4] 24 tn The word is “stranger, alien,” but it can also mean Israelites here.
[18:5] 25 tn The clause is a purpose clause, and the imperfect tense a final imperfect.
[18:6] 27 tn The infinitive construct in this sentence is from עָבַד (’avad), and so is the noun that serves as its object: to serve the service.
[18:8] 28 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]).
[18:9] 29 tn Heb “from the fire.” It probably refers to those parts that were not burned.
[18:12] 30 tn This form may be classified as a perfect of resolve – he has decided to give them to them, even though this is a listing of what they will receive.
[18:14] 31 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the
[18:15] 32 tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).
[18:17] 33 tn Or “throw, toss.”
[18:19] 34 sn Salt was used in all the offerings; its importance as a preservative made it a natural symbol for the covenant which was established by sacrifice. Even general agreements were attested by sacrifice, and the phrase “covenant of salt” speaks of such agreements as binding and irrevocable. Note the expression in Ezra 4:14, “we have been salted with the salt of the palace.” See further J. F. Ross, IDB 4:167.
[18:20] 35 tn The phrase “of property” is supplied as a clarification.
[18:22] 36 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.
[18:23] 37 tn The verse begins with the perfect tense of עָבַד (’avad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”
[18:23] 38 sn The Levites have the care of the tent of meeting, and so they are responsible for any transgressions against it.
[18:23] 39 tn Heb “they”; the referent (the Levites) has been supplied in the translation for clarity.
[18:23] 40 tn The Hebrew text uses both the verb and the object from the same root to stress the point: They will not inherit an inheritance. The inheritance refers to land.
[18:24] 41 tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”
[18:24] 42 tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.
[18:26] 43 tn The verb in this clause is the Hiphil perfect with a vav (ו) consecutive; it has the same force as an imperfect of instruction: “when…then you are to offer up.”
[18:27] 44 tn The verb is חָשַׁב (khashav, “to reckon; to count; to think”); it is the same verb used for “crediting” Abram with righteousness. Here the tithe of the priests will be counted as if it were a regular tithe.
[18:27] 45 tn Heb “fullness,” meaning the fullness of the harvest, i.e., a full harvest.
[18:29] 46 tn The construction is “every raised offering of the
[18:29] 47 tn Or “its hallowed thing.”
[18:30] 48 tn The wording of this verse is confusing; it may be that it is addressed to the priests, telling them how to deal with the offerings of the Levites.
[18:30] 49 tn The clause begins with the infinitive construct with its preposition and suffixed subject serving to indicate the temporal clause.
[18:31] 50 tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.
[18:32] 51 tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).
[19:1] 52 sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 54 tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.
[19:2] 55 tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.
[19:2] 56 sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.
[19:2] 57 tn Heb “wherein there is no defect.”
[19:3] 58 tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.
[19:4] 59 tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.
[19:4] 60 sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.
[19:5] 61 tn Again, the verb has no expressed subject, and so is given a passive translation.
[19:5] 62 tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.
[19:6] 63 sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.
[19:6] 64 sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).
[19:7] 65 tn The sequence continues with the perfect tense and vav (ו) consecutive.
[19:7] 67 tn This is the imperfect of permission.
[19:8] 68 sn Here the text makes clear that he had at least one assistant.
[19:9] 69 tn Heb “it will be.”
[19:9] 70 tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).
[19:9] 71 sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.
[19:11] 72 tn The form is the participle with the article functioning as a substantive: “the one who touches.”
[19:11] 74 tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.
[19:11] 75 tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.
[19:12] 76 tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.
[19:13] 77 sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.
[19:14] 78 tn The word order gives the classification and then the condition: “a man, when he dies….”
[19:16] 79 tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.
[19:16] 80 tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.
[19:16] 81 sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.
[19:17] 82 tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.
[19:17] 83 tn The word “heifer” is not in the Hebrew text, but it is implied.
[19:17] 84 tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.
[19:17] 85 tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.
[19:19] 86 tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.
[19:21] 87 tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”
[19:21] 88 sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.
[20:1] 89 sn This chapter is the account of how Moses struck the rock in disobedience to the
[20:1] 90 tn The Hebrew text stresses this idea by use of apposition: “the Israelites entered, the entire community, the wilderness.”
[20:1] 91 sn The text does not indicate here what year this was, but from comparing the other passages about the itinerary, this is probably the end of the wanderings, the fortieth year, for Aaron died some forty years after the exodus. So in that year the people come through the wilderness of Zin and prepare for a journey through the Moabite plains.
[20:1] 92 sn The Israelites stayed in Kadesh for some time during the wandering; here the stop at Kadesh Barnea may have lasted several months. See the commentaries for the general itinerary.
[20:1] 93 sn The death of Miriam is recorded without any qualifications or epitaph. In her older age she had been self-willed and rebellious, and so no doubt humbled by the vivid rebuke from God. But she had made her contribution from the beginning.
[20:3] 94 tn The verb is רִיב (riv); it is often used in the Bible for a legal complaint, a law suit, at least in form. But it can also describe a quarrel, or strife, like that between Abram’s men and Lot’s men in Genesis 13. It will be the main verb behind the commemorative name Meribah, the place where the people strove with God. It is a far more serious thing than grumbling – it is directed, intentional, and well-argued. For further discussion, see J. Limburg, “The Root ‘rib’ and the Prophetic Lawsuit Speeches,” JBL 88 (1969): 291-304.
[20:3] 95 tn Heb “and they said, saying.”
[20:3] 96 tn The particle לוּ (lu) indicates the optative nuance of the line – the wishing or longing for death. It is certainly an absurdity to want to have died, but God took them at their word and they died in the wilderness.
[20:4] 97 tn Heb “and why….” The conjunction seems to be recording another thing that the people said in their complaint against Moses.
[20:4] 98 tn The clause uses the infinitive construct with the lamed (ל) preposition. The clause would be a result clause in this sentence: “Why have you brought us here…with the result that we will all die?”
[20:5] 100 tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
[20:8] 101 tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.
[20:8] 102 tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”
[20:10] 103 tn The word is הַמֹּרִים (hammorim, “the rebels”), but here as a vocative: “you rebels.” It was a harsh address, although well-earned.
[20:10] 104 tn The word order and the emphasis of the tense are important to this passage. The word order is “from this rock must we bring out to you water?” The emphasis is clearly on “from this rock!” The verb is the imperfect tense; it has one of the modal nuances here, probably obligatory – “must we do this?”
[20:12] 105 tn Or “to sanctify me.”
[20:12] sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the
[20:12] 106 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
[20:12] 107 tn Heb “in the eyes of.”
[20:12] 108 tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.
[20:13] 109 tn The form is unusual – it is the Niphal preterite, and not the normal use of the Piel/Pual stem for “sanctify/sanctified.” The basic idea of “he was holy” has to be the main idea, but in this context it refers to the fact that through judging Moses God was making sure people ensured his holiness among them. The word also forms a wordplay on the name Kadesh.
[20:14] 110 sn For this particular section, see W. F. Albright, “From the Patriarchs to Moses: 2. Moses out of Egypt,” BA 36 (1973): 57-58; J. R. Bartlett, “The Land of Seir and the Brotherhood of Edom,” JTS 20 (1969): 1-20, and “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 22-37, and “The Brotherhood of Edom,” JSOT 4 (1977): 2-7.
[20:14] 111 tn Heb “And Moses sent.”
[20:14] 112 sn Some modern biblical scholars are convinced, largely through arguments from silence, that there were no unified kingdoms in Edom until the 9th century, and no settlements there before the 12th century, and so the story must be late and largely fabricated. The evidence is beginning to point to the contrary. But the cities and residents of the region would largely be Bedouin, and so leave no real remains.
[20:15] 114 tn Heb “many days.”
[20:15] 115 tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”
[20:16] 116 tn The word could be rendered “angel” or “messenger.” Some ambiguity may be intended in this report.
[20:16] 117 tn The Hebrew text uses הִנֵּה (hinneh) to emphasize the “here and now” aspect of the report to Edom.
[20:16] 118 tn Heb “your border.”
[20:17] 119 tn The request is expressed by the use of the cohortative, “let us pass through.” It is the proper way to seek permission.
[20:17] 120 sn This a main highway running from Damascus in the north to the Gulf of Aqaba, along the ridge of the land. Some scholars suggest that the name may have been given by the later Assyrians (see B. Obed, “Observations on Methods of Assyrian Rule in Transjordan after the Palestinian Campaign of Tiglathpileser III,” JNES 29 [1970]: 177-86). Bronze Age fortresses have been discovered along this highway, attesting to its existence in the time of Moses. The original name came from the king who developed the highway, probably as a trading road (see S. Cohen, IDB 3:35-36).
[20:18] 122 tn The imperfect tense here has the nuance of prohibition.
[20:19] 124 tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”
[20:20] 125 tn Heb “to meet him.”
[20:20] 126 tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.
[20:22] 127 tn Again the passage uses apposition: “the Israelites, the whole community.”
[20:22] 128 sn The traditional location for this is near Petra (Josephus, Ant. 4.4.7). There is serious doubt about this location since it is well inside Edomite territory, and since it is very inaccessible for the transfer of the office. Another view places it not too far from Kadesh Barnea, about 15 miles (25 km) northeast at Jebel Madurah, on the northwest edge of Edom and so a suitable point of departure for approaching Canaan from the south (see J. L. Mihelec, IDB 2:644; and J. de Vaulx, Les Nombres [SB], 231). Others suggest it was at the foot of Mount Hor and not actually up in the mountains (see Deut 10:6).
[20:24] 129 sn This is the standard poetic expression for death. The bones would be buried, often with the bones of relatives in the same tomb, giving rise to the expression.
[20:24] 130 tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land.
[20:26] 132 tn The word “priestly” is supplied in the translation for clarity.
[20:26] 133 tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.
[21:1] 135 sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
[21:1] 136 sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
[21:1] 137 tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
[21:2] 138 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 139 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 141 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[21:3] 142 tc Smr, Greek, and Syriac add “into his hand.”
[21:3] 143 tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
[21:4] 144 tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.
[21:4] 145 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
[21:5] 146 tn Heb “our souls.”
[21:5] 147 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
[21:6] 149 tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
[21:7] 150 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
[21:8] 151 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.”
[21:9] 152 sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.
[21:10] 153 sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.
[21:11] 154 sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.
[21:11] 155 tn Heb “the rising of the sun.”
[21:14] 157 tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the
[21:15] 158 tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.
[21:15] 159 sn The place is unknown; it is apparently an important city in the region.
[21:16] 160 tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.
[21:16] 161 sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.
[21:17] 162 tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.
[21:18] 163 sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.
[21:20] 164 tn Or perhaps as a place name, “Jeshimon.”
[21:21] 165 sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.
[21:21] 166 tc Smr and the LXX have “words of peace.”
[21:22] 167 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”
[21:22] 168 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”
[21:23] 171 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
[21:24] 172 tn The Hebrew text has “Israel,” but the verb is plural.
[21:24] 173 tn Heb “with the edge of the sword.”
[21:25] 174 tn Heb “its daughters.”
[21:26] 175 sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.
[21:27] 176 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] 177 tn Meaning, “rebuilt and restored.”
[21:28] 178 tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.
[21:29] 179 sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
[21:30] 180 tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).
[21:30] 181 tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).
[21:32] 183 tn Heb “Moses sent to spy out.”
[21:32] 184 tn Heb “daughters.”
[21:35] 186 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
[21:35] 187 tn Heb “no remnant.”
[22:1] 188 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] 189 tn The verse begins with the vav (ו) consecutive.
[22:1] 190 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[22:1] 191 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[22:4] 192 tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.
[22:5] 193 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] 194 tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).
[22:5] 195 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] 196 tn Heb “eye.” So also in v. 11.
[22:6] 197 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] 198 tn Heb “people.” So also in vv. 10, 17, 41.
[22:6] 199 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] 200 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] 202 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] 203 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] 204 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] 205 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] 206 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
[22:12] 207 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] 208 tc The LXX adds “to your lord.”
[22:13] 209 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] 211 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] 212 tn Heb “than these.”
[22:16] 213 tn The infinitive construct is the object of the preposition.
[22:17] 214 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] 215 tn Heb “answered and said.”
[22:18] 217 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] 218 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 219 tn This clause is also a verbal hendiadys: “what the
[22:22] 220 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] 221 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
[22:23] 222 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] 223 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] 224 tn Heb “a wall on this side, and a wall on that side.”
[22:25] 225 tn Heb “he added to beat her,” another verbal hendiadys.
[22:29] 226 tn The optative clause is introduced with the particle לוּ (lu).
[22:30] 227 tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
[22:30] 228 tn Heb “to do thus to you.”
[22:31] 229 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] 230 tn Heb “your way.”
[22:32] 231 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] 232 tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).
[22:34] 233 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] 234 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] 235 tn The verb is the cohortative from “return”: I will return [me].
[22:35] 236 tn The imperfect tense here can be given the nuance of permission.
[22:35] 237 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] 238 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] 239 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] 240 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] 241 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] 242 tn The imperfect tense is here taken as an obligatory imperfect.
[22:40] 243 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] 244 sn The name Bamoth Baal means “the high places of Baal.”
[23:1] 245 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] 246 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] 247 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] 248 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] 249 tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.
[23:3] 250 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] 251 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] 253 tn Heb “and thus you shall speak.”
[23:6] 254 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] 255 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:7] 257 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] 258 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] 259 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
[23:8] 260 tn The imperfect tense should here be classified as a potential imperfect.
[23:9] 261 tn Heb “him,” but here it refers to the Israelites (Israel).
[23:9] 262 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] 263 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] 264 tn The question is again rhetorical; it means no one can count them – they are innumerable.
[23:10] 265 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] 266 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] 267 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] 268 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
[23:10] 269 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] 270 tn Heb “my latter end.”
[23:11] 272 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
[23:11] 273 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] 274 tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.
[23:12] 275 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] 276 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] 277 tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.
[23:14] 278 tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”
[23:14] 279 tn Heb “and he built.”
[23:15] 280 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:15] 281 tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the
[23:17] 283 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[23:18] 284 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
[23:18] 286 tn The verb probably means “pay attention” in this verse.
[23:19] 287 tn Heb “son of man.”
[23:19] 288 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] 289 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] 290 sn The reference is probably to the first speech, where the
[23:20] 291 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] 292 tn These could be understood as impersonal and so rendered “no one has discovered.”
[23:21] 293 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] 294 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] 295 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] 296 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
[23:22] 297 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] 298 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] 299 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
[23:23] 300 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] 301 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
[23:24] 302 tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.
[23:24] 303 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] 304 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] 305 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] 306 tn Heb “answered and said.”
[23:26] 307 tn This first clause, “all that the
[23:27] 308 tn Heb “be pleasing in the eyes of God.”
[23:27] 309 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] 310 tn Or perhaps as a place name, “Jeshimon” (cf. 21:20).
[24:1] 311 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] 312 tn Heb “it was good in the eyes of the
[24:1] 313 tn Heb “as time after time.”
[24:1] 314 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] 315 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] 316 tn Heb “living according to their tribes.”
[24:3] 317 tn Heb “and he took up his oracle and said.”
[24:3] 318 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] 319 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
[24:4] 320 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] 321 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] 322 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
[24:6] 323 tn Heb “as valleys they spread forth.”
[24:6] 324 tn Or “rows of palms.”
[24:6] 325 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] 326 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
[24:7] 328 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] 329 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] 330 tn Heb “they will devour nations,” their adversaries.
[24:9] 331 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[24:10] 332 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
[24:10] 333 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
[24:11] 334 tn Heb “flee to your place.”
[24:13] 335 tn Heb “I am not able to go beyond.”
[24:13] 337 tn Heb “from my heart.”
[24:14] 338 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] 339 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] 340 tn Heb “and he took up his oracle and said.”
[24:17] 342 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] 343 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] 344 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] 345 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 346 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] 347 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] 348 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] 349 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
[24:20] 350 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[24:20] 351 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
[24:20] 352 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] 353 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] 354 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] 355 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
[24:24] 356 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] 357 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
