Numbers 10:31

10:31 Moses ¹  said, “Do not leave us, ²  because you know places for us to camp in the wilderness, and you could be our guide. ³ 

Numbers 11:15

11:15 But if you are going to deal ⁴  with me like this, then kill me immediately. ⁵  If I have found favor in your sight then do not let me see my trouble.” ⁶ 

Numbers 12:11

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, ⁷  please do not hold this sin against us, in which we have acted foolishly and have sinned!

Numbers 22:16

22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming ⁸  to me.

Numbers 32:5

32:5 So they said, “If we have found favor in your sight, ⁹  let this land be given to your servants for our inheritance. Do not have us cross ¹⁰  the Jordan River.” ¹¹ 

[10:31]  ¹ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[10:31]  ² tn The form with אַל־נָא (’al-na’) is a jussive; negated it stresses a more immediate request, as if Hobab is starting to leave, or at least determined to leave.

[10:31]  ³ tn In the Hebrew text the expression is more graphic: “you will be for us for eyes.” Hobab was familiar with the entire Sinai region, and he could certainly direct the people where they were to go. The text does not record Hobab’s response. But the fact that Kenites were in Canaan as allies of Judah (Judg 1:16) would indicate that he gave in and came with Moses. The first refusal may simply be the polite Semitic practice of declining first so that the appeal might be made more urgently.

[11:15]  ⁴ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

[11:15]  ⁵ tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

[11:15]  ⁶ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

[12:11]  ⁷ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

[22:16]  ¹⁰ tn The infinitive construct is the object of the preposition.

[32:5]  ¹³ tn Heb “eyes.”

[32:5]  ¹⁴ tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

[32:5]  ¹⁵ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.