Keluaran 3:18

3:18 “The elders ¹  will listen ²  to you, and then you and the elders of Israel must go to the king of Egypt and tell him, ‘The Lord, the God of the Hebrews, has met ³  with us. So now, let us go ⁴  three days’ journey into the wilderness, so that we may sacrifice ⁵  to the Lord our God.’

Bilangan 22:22-23

God Opposes Balaam

22:22 Then God’s anger was kindled ⁶  because he went, and the angel of the Lord stood in the road to oppose ⁷  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 ⁸  his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.

Bilangan 22:1

Balaam Refuses to Curse Israel

22:1 ⁹ The Israelites traveled on ¹⁰  and camped in the plains of Moab on the side of the Jordan River ¹¹  across from Jericho. ¹² 

Bilangan 21:16

21:16 And from there they traveled ¹³  to Beer; ¹⁴  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Hosea 13:8

13:8 I will attack them like a bear robbed of her cubs –

I will rip open their chests.

I will devour them there like a lion –

like a wild animal would tear them apart.

[3:18]  ¹ tn Heb “And they will listen”; the referent (the elders) has been specified in the translation for clarity.

[3:18]  ² tn This is the combination of the verb שָׁמַע (shama’) followed by לְקֹלֶךָ (lÿqolekha), an idiomatic formation that means “listen to your voice,” which in turn implies a favorable response.

[3:18]  ³ tn The verb נִקְרָה (niqra) has the idea of encountering in a sudden or unexpected way (S. R. Driver, Exodus, 25).

[3:18]  ⁴ tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request.

[3:18]  sn Was this a deceptive request if they were not planning on coming back? Since no one knows what the intent was, that question is not likely to be resolved. The request may have been intended to test the waters, so to speak – How did Pharaoh feel about the Israelites? Would he let them go and worship their God as they saw fit? In any case, it gave him the opportunity to grant to the Israelites a permission that other groups are known to have received (N. M. Sarna, Exodus [JPSTC], 19).

[3:18]  ⁵ tn Here a cohortative with a vav (ו) follows a cohortative; the second one expresses purpose or result: “let us go…in order that we may.”

[22:22]  ⁶ 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]  ⁷ tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).

[22:23]  ⁸ tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.

[22:1]  ⁹ 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]  ¹⁰ tn The verse begins with the vav (ו) consecutive.

[22:1]  ¹¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[22:1]  ¹² map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[21:16]  ¹³ 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]  ¹⁴ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.