74:10 How long, O God, will the adversary hurl insults?
Will the enemy blaspheme your name forever?
74:18 Remember how 1 the enemy hurls insults, O Lord, 2
and how a foolish nation blasphemes your name!
10:16 “The one who listens 13 to you listens to me, 14 and the one who rejects you rejects me, and the one who rejects me rejects 15 the one who sent me.” 16
10:1 After this 17 the Lord appointed seventy-two 18 others and sent them on ahead of him two by two into every town 19 and place where he himself was about to go.
1 tn Heb “remember this.”
2 tn Or “[how] the enemy insults the
3 tn Heb “a month of days.” So also in v. 21.
4 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.
5 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
6 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?”
7 tn Heb “Moses.”
8 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
9 tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.
10 tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.
11 sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).
12 tn Heb “turned to.”
13 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
14 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
15 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
16 sn The one who sent me refers to God.
17 tn Grk “And after these things.” Here δέ (de) has not been translated.
18 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
19 tn Or “city.”
20 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
21 tc Most
22 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
23 tc Most later
24 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.