Bilangan 11:20

11:20 but a whole month, ¹  until it comes out your nostrils and makes you sick, ²  because you have despised ³  the Lord who is among you and have wept before him, saying, “Why ⁴  did we ever come out of Egypt?”’”

Bilangan 11:2

11:2 When the people cried to Moses, he ⁵  prayed to the Lord, and the fire died out. ⁶ 

1 Samuel 12:9-10

12:9 “But they forgot the Lord their God, so he gave ⁷  them into the hand of Sisera, the general in command of Hazor’s ⁸  army, ⁹  and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ¹⁰  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ¹¹  Now deliver us from the hand of our enemies so that we may serve you.’ ¹² 

Maleakhi 2:8-9

2:8 You, however, have turned from the way. You have caused many to violate the law; ¹³  you have corrupted the covenant with Levi,” ¹⁴  says the Lord who rules over all. 2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your ¹⁵  instruction.”

[11:20]  ¹ tn Heb “a month of days.” So also in v. 21.

[11:20]  ² tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ³ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ⁴ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[11:2]  ⁵ tn Heb “Moses.”

[11:2]  ⁶ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[12:9]  ⁷ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

[12:9]  ⁸ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[12:9]  ⁹ tn Heb “captain of the host of Hazor.”

[12:10]  ¹⁰ tn Heb “and said.”

[12:10]  ¹¹ tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

[12:10]  ¹² tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[2:8]  ¹³ tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).

[2:8]  ¹⁴ tn Or “the Levitical covenant.”

[2:9]  ¹⁵ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).