Discovery BoxNumbers 14:11 
Context14:11 The Lord said to Moses, “How long will this people despise 1 me, and how long will they not believe 2 in me, in spite of the signs that I have done among them?
Numbers 16:28
Context16:28 Then Moses said, “This is how 3 you will know that the Lord has sent me to do all these works, for I have not done them of my own will. 4
Numbers 23:23
Context23:23 For there is no spell against 5 Jacob,
nor is there any divination against Israel.
At this time 6 it must be said 7 of Jacob
and of Israel, ‘Look at 8 what God has done!’
Numbers 24:10
Context24:10 Then Balak became very angry at Balaam, and he struck his hands together. 9 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 10 them these three times!
Numbers 32:13
Context32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before 11 the Lord was finished. 12
1 tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.
2 tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the
3 tn Heb “in this.”
4 tn The Hebrew text simply has כִּי־לֹא מִלִּבִּי (ki-lo’ millibbi, “for not from my heart”). The heart is the center of the will, the place decisions are made (see H. W. Wolff, Anthropology of the Old Testament). Moses is saying that the things he has done have not come “from the will of man” so to speak – and certainly not from some secret desire on his part to seize power.
5 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.
6 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
7 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.”
8 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
9 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
10 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
11 tn Heb “in the eyes of.”
12 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”
