Numbers 22:15

Balaam Accompanies the Moabite Princes

22:15 Balak again sent princes, ¹  more numerous and more distinguished than the first. ² 

Numbers 32:15

32:15 For if you turn away from following him, he will once again abandon ³  them in the wilderness, and you will be the reason for their destruction.” ⁴ 

Numbers 5:7

5:7 then he must confess ⁵  his sin that he has committed and must make full reparation, ⁶  add one fifth to it, and give it to whomever he wronged. ⁷ 

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 22:25-26

22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. ¹⁰ 

22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left.

Numbers 36:4

36:4 And when the Jubilee of the Israelites is to take place, ¹¹  their inheritance will be added to the inheritance of the tribe into which they marry. So their inheritance will be taken away from the inheritance of our ancestral tribe.” ¹² 

Numbers 11:25

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ¹³  and put it on the seventy elders. When the Spirit rested on them, ¹⁴  they prophesied, ¹⁵  but did not do so again. ¹⁶ 

Numbers 36:3

36:3 Now if they should be married to one of the men ¹⁷  from another Israelite tribe, their inheritance would be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. ¹⁸  As a result, it will be taken from the lot of our inheritance.

[22:15]  ¹ tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”

[22:15]  ² tn Heb “than these.”

[32:15]  ³ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ⁴ tn Heb “and you will destroy all this people.”

[5:7]  ⁵ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ⁶ tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ⁷ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[22:19]  ⁷ tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).

[22:19]  ⁸ tn This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”

[22:25]  ⁹ tn Heb “he added to beat her,” another verbal hendiadys.

[36:4]  ¹¹ tn The verb הָיָה (hayah) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.

[36:4]  ¹² tn Heb “the tribe of our fathers.”

[11:25]  ¹³ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ¹⁴ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ¹⁵ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ¹⁶ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[36:3]  ¹⁵ tn “Men” is understood; it says “to one from the sons of the tribes of the Israelites for a wife,” or if he has her for a wife.

[36:3]  ¹⁶ tn Heb “which they will be to them,” meaning, to those who have them, i.e., the marriages.