Numbers 21–22

Footnotes

1. 1 This chapter has several events in it: the victory over Arad (vv. 1–3), the plague of serpents (vv. 4–9), the approach to Moab (vv. 10–20), and the victory over Sihon and Og (vv. 21–35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” 93 (1974): 513–18; and of the extensive literature on the archaeological site, see 1:74–89.
2. 2 The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
3. 3 Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
4. 4 The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
5. 5 The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point—if you will surely/indeed give.”
6. 6 Heb “my.”
7. 7 On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy”—חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
8. 8 , Greek, and add “into his hand.”
9. 9 In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
10. 10 The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.
11. 11 Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
12. 12 Heb “our souls.”
13. 13 The Israelites’ opinion about the manna was clear enough—“worthless.” The word used is קְלֹקֵל (qéloqel, “good for nothing, worthless, miserable”).
14. 14 Heb “fiery.”
15. 15 The designation of the serpents/ snakes is נְחָשִׁים (nékhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nékhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
16. 16 The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
17. 17 The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”
18. 18 The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people—if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” 23 (1972): ; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” 87 (1968): 245–56.
19. 19 See further D. L. Christensen, “Numbers 21:14–15 and the Book of the Wars of Yahweh,” 36 (1974): 359–60; G. W. Coats, “The Wilderness Itinerary,” 34 (1972): 135–52; G. I. Davies, “The Wilderness Itinerary,” 25 (1974): 46–81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” 25 (1962): 66–87.
20. 20 These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.
21. 21 Heb “the rising of the sun.”
22. 22 Or “border.”
23. 23 The ancient versions show a wide variation here: has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The , following the , made the first word a verb and read the second as “Red Sea”—“what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the Lord came”). But this is subjective. See his article “Num 21:14–15 and the Book of the Wars of Yahweh,” 36 (1974): 359–60.
24. 24 There are many variations in this text, but the reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.
25. 25 The place is unknown; it is apparently an important city in the region.
26. 26 The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.
27. 27 Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.
28. 28 After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” 72 (1960): 101–7. The poem shows all the marks of being ancient.
29. 29 The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.
30. 30 Or perhaps as a place name, “Jeshimon.”
31. 31 For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” 20 (1970): 257–77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229–58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” 18 (1973): 87–88.
32. 32 and the have “words of peace.”
33. 33 The Hebrew text uses the singular in these verses to match the reference to “Israel.”
34. 34 has “by the King’s way I will go. I will not turn aside to the right or the left.”
35. 35 Heb “Sihon.”
36. 36 Heb “people.”
37. 37 The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
38. 38 The Hebrew text has “Israel,” but the verb is plural.
39. 39 Heb “with the edge of the sword.”
40. 40 Heb “its daughters.”
41. 41 There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose—conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads—“those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.
42. 42 Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45–46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” 61 (1968): 301.
43. 43 Meaning, “rebuilt and restored.”
44. 44 Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. , , . This emendation is closer to the Greek and makes a better parallelism, but the makes good sense as it stands.
45. 45 The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
46. 46 The first verb is difficult. has “we shot at them.” The Greek has “their posterity perished” (see §76.f).
47. 47 The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. and the have “fire” (אֵשׁ, ’esh) here (cf. , , , ). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).
48. 48 Heb “Israel.”
49. 49 Heb “Moses sent to spy out.”
50. 50 Heb “daughters.”
51. 51 Heb “people.”
52. 52 Heb “him”; the referent (Og) has been specified in the translation for clarity.
53. 53 Heb “no remnant.”
54. 1 The fifth section of the book (22:1–33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21–29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” 20 (1969): ; I. Parker, “The Way of God and the Way of Balaam,” 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” 13 (1959): 37–48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1–14), the second invitation extended (vv. 15–21), God opposes Balaam (vv. 22–35), and Balaam meets Balak (vv. 36–41).
55. 2 The verse begins with the vav (ו) consecutive.
56. 3 The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
57. 4 For the location of Jericho see ; ; ; ; ; .
58. 5 The word is simply “company,” but in the context he must mean a vast company—a horde of people.
59. 6 There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” 31 [1968]: 101–24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.
60. 7 Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. , , , , , ).
61. 8 Heb “in the land of Amaw” (cf. , , ); traditionally “in the land of the sons of his people.” The has “by the river of the land.”
62. 9 Heb “eye.” So also in v. 11.
63. 10 The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.
64. 11 Heb “people.” So also in vv. 10, 17, 41.
65. 12 The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.
66. 13 The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mévorakh) serves as the predicate.
67. 14 Heb “spoke.”
68. 15 The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge”—a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.
69. 16 In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.
70. 17 Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).
71. 18 The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.
72. 19 The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
73. 20 The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church ().
74. 21 The adds “to your lord.”
75. 22 The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, létitti) serves as a complement or direct object of the verb, answering the question of what he refused to do—“to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”
76. 23 Heb “rose up.”
77. 24 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.”
78. 25 Heb “than these.”
79. 26 The infinitive construct is the object of the preposition.
80. 27 The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.
81. 28 Heb “answered and said.”
82. 29 Heb “mouth.”
83. 30 In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.
84. 31 In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shévu).
85. 32 This clause is also a verbal hendiadys: “what the Lord might add to speak,” meaning, “what more the Lord might say.”
86. 33 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.
87. 34 The word is שָׂטָן (satan, “to be an adversary, to oppose”).
88. 35 The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.
89. 36 The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.
90. 37 Heb “a wall on this side, and a wall on that side.”
91. 38 Heb “he added to beat her,” another verbal hendiadys.
92. 39 The optative clause is introduced with the particle לוּ (lu).
93. 40 Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
94. 41 Heb “to do thus to you.”
95. 42 The Hishtaphel verb חָוָה (khavah)—שָׁחָה (shakhah) with metathesis—has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.
96. 43 Heb “your way.”
97. 44 The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.