Numbers 24:7

24:7 He will pour the water out of his buckets, ¹ 

and their descendants will be like abundant ²  water; ³ 

their king will be greater than Agag, ⁴ 

and their kingdom will be exalted.

Numbers 24:2

24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; ⁵  and the Spirit of God came upon him.

Numbers 8:2

8:2 “Speak to Aaron and tell him, ‘When you set up ⁶  the lamps, the seven lamps are to give light ⁷  in front of the lampstand.’”

Numbers 8:1

Lighting the Lamps

8:1 ⁸ The Lord spoke to Moses:

Numbers 18:2

18:2 “Bring with you your brothers, the tribe of Levi, the tribe of your father, so that they may join ⁹  with you and minister to you while ¹⁰  you and your sons with you are before the tent of the testimony.

Psalms 60:8

60:8 Moab is my washbasin. ¹¹ 

I will make Edom serve me. ¹² 

I will shout in triumph over Philistia.” ¹³ 

[24:7]  ¹ tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.

[24:7]  ² tn Heb “many.”

[24:7]  ³ 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]  ⁴ 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.

[24:2]  ⁵ tn Heb “living according to their tribes.”

[8:2]  ⁶ tn The verb is עָלָה (’alah). The Hiphil infinitive construct functions in a temporal clause. The idea of arranging the lamps on the lampstand certainly involved raising the lamps and placing them on the tops of each shaft and branch. Some have taken the idea to mean cause the flame to go up, or light the lamps.

[8:2]  ⁷ tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”).

[8:1]  ⁸ sn This chapter has three main sections to it: the lighting of the lamps (vv. 1-4), the separation of the Levites (vv. 5-22), and the work of the Levites (vv. 23-26). Many modern scholars assume that the chapter belongs to P and was added late. But the chapter reiterates some of the Mosaic material concerning the work of the Levites in the new sanctuary. For the chapter to make sense the historical setting must be accepted; if the historical setting is accepted, the chapter is necessary as part of that early legislation. For more reading, see M. Haran, “The Nature of the’ohel mo‘edh in the Pentateuchal Sources,” JSS 5 (1960): 50-65, and “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 191-226; and C. L. Meyers, The Tabernacle Menorah.

[18:2]  ⁹ 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]  ¹⁰ tn The clause is a circumstantial clause because the disjunctive vav (ו) is on a nonverb to start the clause.

[60:8]  ¹¹ sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6-7), would be reduced to the status of a servant.

[60:8]  ¹² tn Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.

[60:8]  ¹³ tc Heb “over me, O Philistia, shout in triumph.” The translation follows the text of Ps 108:9. When the initial עֲלֵיוֹ (’aleyo, “over”) was misread as עָלַי (’alay, “over me”), the first person verb form was probably altered to an imperative to provide better sense to the line.