¹ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

² tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

³ 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.

⁴ 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.

⁵ tn Heb “and it shall be.”

⁶ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

⁷ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

⁸ sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

⁹ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

¹⁰ tn Heb “in my ears.”

sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

¹¹ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

¹² tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

¹³ tn Heb “to cause you to dwell; to cause you to settle.”

¹⁴ tn Or “plunder.”

¹⁵ tn Heb “know.”

¹⁶ sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

¹⁷ tn The verb is the perfect tense with vav (ו) consecutive; it functions as the equivalent of the imperfect of permission.

¹⁸ tn The imperfect tense here has the nuance of prohibition.

¹⁹ tn Heb “to meet.”

²⁰ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

²¹ tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.

²² tn 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 (OBT).

²³ tn 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.

²⁴ tn The optative clause is introduced with the particle לוּ (lu).

²⁵ tn Heb “be pleasing in the eyes of God.”

²⁶ sn Balak is stubborn, as indeed Balaam is persistent. But Balak still thinks that if another location were used it just might work. Balaam had actually told Balak in the prophecy that other attempts would fail. But Balak refuses to give up so easily. So he insists they perform the ritual and try again. This time, however, Balaam will change his approach, and this will result in a dramatic outpouring of power on him.

²⁷ tn Heb “flee to your place.”

²⁸ tn Heb “a man, if he dies.”

²⁹ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

³⁰ tn Heb “people.”

³¹ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

³² tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

³³ tn Heb “and you will destroy all this people.”

³⁴ tn The Hebrew text repeats the verb “you will destroy.”