Numbers 22:21

22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.

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 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 14:8

14:8 If the Lord delights in us, then he will bring us into this land and give it to us – a land that is flowing with milk and honey. ⁴ 

Numbers 20:5

20:5 Why ⁵  have you brought us up from Egypt only to bring us to ⁶  this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”

Numbers 10:29

The Appeal to Hobab

10:29 ⁷ Moses said to Hobab son of Reuel, the Midianite, Moses’ father-in-law, ⁸  “We are journeying to the place about which the Lord said, ‘I will give it to you.’ Come with us and we will treat you well, ⁹  for the Lord has promised good things ¹⁰  for Israel.”

Numbers 14:9

14:9 Only do not rebel against the Lord, and do not fear the people of the land, for they are bread for us. ¹¹  Their protection ¹²  has turned aside from them, but the Lord is with us. Do not fear them!”

Numbers 22:22

God Opposes Balaam

22:22 Then God’s anger was kindled ¹³  because he went, and the angel of the Lord stood in the road to oppose ¹⁴  him. Now he was riding on his donkey and his two servants were with him.

[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.

[14:8]  ¹ tn The subjective genitives “milk and honey” are symbols of the wealth of the land, second only to bread. Milk was a sign of such abundance (Gen 49:12; Isa 7:21,22). Because of the climate the milk would thicken quickly and become curds, eaten with bread or turned into butter. The honey mentioned here is the wild honey (see Deut 32:13; Judg 14:8-9). It signified sweetness, or the finer things of life (Ezek 3:3).

[20:5]  ¹ tn Heb “and why.”

[20:5]  ² tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.

[10:29]  ¹ sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun h£tn in the Old Testament,” VT 19 (1969): 93-112.

[10:29]  ² sn There is a problem with the identity of Hobab. The MT says that he is the son of Reuel, making him the brother-in-law of Moses. But Judg 4:11 says he is the father-in-law. In Judg 1:16; 4:11 Hobab is traced to the Kenites, but in Exod 3:1 and 18:1 Jethro (Reuel) is priest of Midian. Jethro is identified with Reuel on the basis of Exod 2:18 and 3:1, and so Hobab becomes Moses’ חֹתֵן (khoten), a relative by marriage and perhaps brother-in-law. There is not enough information to decide on the identity and relationships involved here. Some suggest that there is one person with the three names (G. B. Gray, Numbers [ICC], 93); others suggest Hobab is a family name (R. F. Johnson, IDB 2:615), and some suggest that the expression “the son of Reuel the Midianite” had dropped out of the genealogy of Judges, leading to the conflict (J. Crichton, ISBE 2:1055). If Hobab is the same as Jethro, then Exod 18:27 does not make much sense, for Jethro did go home. On this basis many conclude Hobab is a brother-in-law. This would mean that after Jethro returned home, Moses conversed with Hobab, his brother-in-law. For more discussion, see the articles and the commentaries.

[10:29]  ³ tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas.

[10:29]  ⁴ tn The Hebrew text simply has “has spoken good” for Israel.

[14:9]  ¹ sn The expression must indicate that they could destroy the enemies as easily as they could eat bread.

[14:9]  ² tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

[22:22]  ¹ sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.

[22:22]  ² tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).