¹ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

² tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

³ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

⁴ tn Or “left them fluttering.”

⁵ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

⁶ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

⁷ tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

⁸ sn 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,” BA 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.

⁹ tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).

¹⁰ tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”

¹¹ tn Heb “eye.” So also in v. 11.

¹² tn 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.

¹³ tn Heb “people.” So also in vv. 10, 17, 41.

¹⁴ tn 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.

¹⁵ tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

¹⁶ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

¹⁷ tn Heb “ask.”

¹⁸ sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

¹⁹ tn Heb “mouth,” meaning what he will say.

²⁰ tn Heb “in it.”