Discovery BoxGenesis 46:28
Context46:28 Jacob 1 sent Judah before him to Joseph to accompany him to Goshen. 2 So they came to the land of Goshen.
Numbers 24:1-2
Context24:1 3 When Balaam saw that it pleased the Lord to bless Israel, 4 he did not go as at the other times 5 to seek for omens, 6 but he set his face 7 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 8 and the Spirit of God came upon him.
Numbers 12:1
Context12:1 9 Then Miriam and Aaron spoke against 10 Moses because of the Cushite 11 woman he had married 12 (for he had married an Ethiopian woman).
Jeremiah 50:5
Context50:5 They will ask the way to Zion;
they will turn their faces toward it.
They will come 13 and bind themselves to the Lord
in a lasting covenant that will never be forgotten. 14
Luke 9:51-53
Context9:51 Now when 15 the days drew near 16 for him to be taken up, 17 Jesus 18 set out resolutely 19 to go to Jerusalem. 20 9:52 He 21 sent messengers on ahead of him. 22 As they went along, 23 they entered a Samaritan village to make things ready in advance 24 for him, 9:53 but the villagers 25 refused to welcome 26 him, because he was determined to go to Jerusalem. 27
[46:28] 1 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[46:28] 2 tn Heb “to direct before him to Goshen.”
[24:1] 3 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] 4 tn Heb “it was good in the eyes of the
[24:1] 5 tn Heb “as time after time.”
[24:1] 6 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] 7 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] 8 tn Heb “living according to their tribes.”
[12:1] 9 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 10 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] 11 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[50:5] 13 tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).
[50:5] 14 sn See Jer 32:40 and the study note there for the nature of this lasting agreement.
[9:51] 15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:51] 16 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 17 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 19 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 21 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 22 tn Grk “sent messengers before his face,” an idiom.
[9:52] 23 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 24 tn Or “to prepare (things) for him.”
[9:53] 25 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 26 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 27 tn Grk “because his face was set toward Jerusalem.”
