Numbers 13:18

13:18 and see ¹  what the land is like, ²  and whether the people who live in it are strong or weak, few or many,

Numbers 14:3

14:3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?”

Numbers 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ³ 

Numbers 20:5

20:5 Why ⁴  have you brought us up from Egypt only to bring us to ⁵  this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”

Numbers 21:5

21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we ⁶  detest this worthless ⁷  food.”

Numbers 22:19

22:19 Now therefore, please stay ⁸  the night here also, that I may know what more the Lord might say to me.” ⁹ 

Numbers 22:28

22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?”

Numbers 22:37

22:37 Balak said to Balaam, “Did I not send again and again ¹⁰  to you to summon you? Why did you not come to me? Am I not able to honor you?” ¹¹ 

Numbers 23:3

23:3 Balaam said to Balak, “Station yourself ¹²  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ¹³  I will tell you.” ¹⁴  Then he went to a deserted height. ¹⁵ 

Numbers 23:11

Balaam Relocates

23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary ¹⁶  you have only blessed them!” ¹⁷ 

Numbers 23:17

23:17 When Balaam ¹⁸  came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”

Numbers 23:23

23:23 For there is no spell against ¹⁹  Jacob,

nor is there any divination against Israel.

At this time ²⁰  it must be said ²¹  of Jacob

and of Israel, ‘Look at ²²  what God has done!’

Numbers 27:4

27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession ²³  among the relatives ²⁴  of our father.”

Numbers 32:7

32:7 Why do you frustrate the intent ²⁵  of the Israelites to cross over into the land which the Lord has given them?

[13:18]  ¹ tn The form is the perfect tense with vav (ו) consecutive; the word therefore carries the volitional mood of the preceding imperatives. It may be either another imperative, or it may be subordinated as a purpose clause.

[13:18]  ² tn Heb “see the land, what it is.”

[16:11]  ³ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[20:5]  ⁵ tn Heb “and why.”

[20:5]  ⁶ tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.

[21:5]  ⁷ tn Heb “our souls.”

[21:5]  ⁸ tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).

[22:19]  ⁹ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ¹⁰ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[22:37]  ¹¹ tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.

[22:37]  ¹² sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.

[23:3]  ¹³ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ¹⁴ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ¹⁵ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ¹⁶ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.

[23:11]  ¹⁵ tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.

[23:11]  ¹⁶ tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.

[23:17]  ¹⁷ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

[23:23]  ¹⁹ tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.

[23:23]  ²⁰ tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.

[23:23]  ²¹ tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”

[23:23]  ²² tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.

[27:4]  ²¹ tn That is, the possession of land, or property, among the other families of their tribe.

[27:4]  ²² tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.

[32:7]  ²³ tn Heb “heart.” So also in v. 9.