Translation commentary on Numbers 14:36 - 14:37

And the men whom Moses sent to spy out the land: See 13.2.

And who returned and made all the congregation to murmur against him: For the Hebrew word rendered congregation (ʿedah), which is better translated “community” (New Jewish Publication Society’s Tanakh), see the comments on 1.2. For murmur see verse 2.

By bringing up an evil report against the land: See 13.32, where it says “an evil report of the land.” Here the Hebrew preposition for against is added. New Revised Standard Version renders this clause well, saying “by bringing a bad report about the land.”

The men who brought up an evil report of the land: This repetition highlights the nature of the ten spies’ sin and therefore justifies the LORD’s severe punishment. The Hebrew phrase for an evil report differs from the one used in the previous verse. There only the Hebrew noun dibbah occurs, which by itself means “a discrediting report,” but here both the word dibbah and the Hebrew adjective raʿah (meaning “evil”) occur. This adjective is added for the sake of emphasis, so translators should reflect it in some way; for example, they may say “a false and evil report” (similarly Alter). This is recommended especially if translators render this whole clause only once in verses 36-37, as in Good News Translation.

Died by plague before the LORD: The Hebrew term for plague is quite general, so the translation should not be too specific. This word may be rendered “deadly disease” (Bijbel in Gewone Taal) or “killing sickness.” Good News Translation specifies the LORD as the actor in this clause by saying “the LORD struck them with a disease, and they died.” However, the Hebrew expression for before the LORD indicates that something else is needed in a translation; for example, New Jewish Publication Society’s Tanakh says that these spies died “by the will of the LORD,” and Levine has “in the presence of YHWH.” De Nieuwe Bijbelvertaling is similar with “near the sanctuary,” but this rendering is more speculative (compare 3.4).

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 15:35

And the LORD said to Moses: See 1.1.

The man shall be put to death renders an emphatic construction in Hebrew, which is literally “To die the man shall be put to death.” King James Version keeps the emphasis here by saying “The man shall be surely put to death.” Other English versions underline the certainty of this punishment by using the auxiliary verb “must” (Good News Translation). Other languages may say “There is no doubt that the man will be executed.” Of course, the translation should indicate that this was a just and lawful “killing” (that is, execution), in case several words for “kill” exist in the language.

All the congregation shall stone him with stones outside the camp: The LORD tells the people to stone the man to death. Stone him with stones is a redundant expression in English, so Good News Translation says “stone him to death” (see 14.10). Other possible models are “kill him by throwing stones on him” and “throw stones at him until he dies.” If translators must chose between smaller stones and larger rocks in their language, the latter is probably more likely, although the Hebrew does not specify this. They had to stone the man outside the camp. If they stoned him inside the camp, his dead body would make the camp unclean. For camp see 1.50.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 16:39 - 16:40

So Eleazar the priest took the bronze censers: This is the first time chapter 16 mentions that the censers were made of bronze. Good News Translation omits this idea here, but has included it in verse 37. The Hebrew term rendered bronze means both “bronze” and “copper,” but “bronze” is probably what is intended here. Copper is a reddish metal, and bronze is a man-made alloy (compound) of copper and tin (and sometimes other elements).

Which those who were burned had offered refers to the 250 chieftains who were burned to death. The Hebrew verb rendered were burned comes from the same root as the noun translated “blaze” in verse 37 (see the comments there). Offered renders the Hebrew verb hiqrib (see verse 38 and 9.7). The past perfect verb had offered in English indicates that these rebels presented their censers before they were burned. In languages that do not have this verbal form, translators may need to put these two verbs in chronological order by rendering this clause as “which those men presented before they were burned up.” This clause repeats what has been said already to highlight the sin of the rebels and their awful punishment. Good News Translation omits this clause. However, if such repetition is used for emphasis in a language, it should be kept.

And they were hammered out as a covering for the altar: See verse 38.

To be a reminder to the people of Israel is literally “a reminder to the people of Israel” (see verse 38 for a similar expression). Good News Translation says “This was a warning to the Israelites.” There is no verb here in the Hebrew text. This phrase is in apposition to a covering for the altar, which New Revised Standard Version conveys by using a long dash before it and saying “a reminder to the Israelites.” New Revised Standard Version is more accurate here than Revised Standard Version or Good News Translation by keeping the appositional construction. In some languages such a construction will make the narrative more vivid.

So that no one who is not a priest, who is not of the descendants of Aaron …: The Hebrew has no past tense verbs here. The text primarily addresses Israelites at a time when there were still Aaronite priests, and this should be clear from the translation as well. So we do not recommend Good News Translation‘s rendering here, which is “that no one who was not a descendant of Aaron….” Who is not a priest is literally “stranger/foreigner/outsider” (see 3.10, where the Hebrew word here is rendered “any one else”). The Hebrew word for descendants is literally “seed” (see 14.25). New Revised Standard Version follows the Hebrew more closely for this whole clause by saying “that no outsider, who is not of the descendants of Aaron…” (similarly New Jewish Publication Society’s Tanakh). Another possible model is “that no one except a descendant of Aaron…” (New International Version).

Should draw near to burn incense before the LORD: Draw near may be rendered “approach” (NET Bible) or “come forward” (Revised English Bible). Good News Translation specifies the place by saying “come to the altar.” The Hebrew words for burn and incense come from the same root meaning “smoke.” For incense and before the LORD, see verse 7.

Lest he become as Korah and as his company: Chewa says “lest similar things befall him as befell Korah….” Good News Translation begins a new sentence here, saying “Otherwise he would be destroyed like Korah…,” and so does New Living Translation with “If anyone did, the same thing would happen to him as happened to Korah….” For the Hebrew word rendered company (ʿedah), see verse 5.

As the LORD said to Eleazar through Moses is literally “just as the LORD said by the hand of Moses to him,” which NET Bible renders “just as the LORD had spoken by the authority of Moses.” It will often be more natural to start a new sentence here, as in Good News Translation, which says “All this was done as the LORD had commanded Eleazar through Moses.” Some translations place this clause at the beginning of verse 40, treating it as a logical continuation of verse 39; for example, New Century Version renders verses 39-40 as follows:

• 39 So Eleazar the priest gathered all the bronze pans that had been brought by the men who were burned up. He had the pans hammered into flat sheets to put on the altar, 40 as the LORD had commanded him through Moses. These sheets were to remind the Israelites that only descendants of Aaron should burn incense before the LORD. Anyone else would die like Korah and his followers.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 19:7

Then the priest shall wash his clothes and bathe his body in water: It may be helpful to say the priest here instead of simply “he” (Good News Translation), especially in view of the reference to the man who burned the cow in the next verse. The expression bathe his body in water suggests that the priest had to immerse himself in water, which of course would not be very plentiful in the arid region where the Israelites were traveling. But the Hebrew here can be taken to mean “wash his body with water” (De Nieuwe Bijbelvertaling) or “pour water over himself” (Good News Translation).

And afterwards he shall come into the camp may be rendered “Only then can he go back into the camp” (Contemporary English Version) or “Afterward he may return to the camp” (New Living Translation).

And the priest shall be unclean until evening: The conjunction and may be rendered “but” (Good News Translation) since it introduces a contrast. For the Hebrew verb translated be unclean, see 5.3, where it is rendered “defile.” Here it may be translated “remains ritually unclean” (Good News Translation) or “be ritually impure.” Until evening refers to the setting of the sun. Some languages may say “until the sun goes down [or, disappears]” or “until the end of the day.” The priest was not allowed to come into contact with others until the evening when he would no longer be ceremonially unclean.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 20:19

And the people of Israel said to him: The people of Israel probably refers to Moses’ messengers mentioned in verse 14. They returned with Moses’ second appeal for passage through Edom on behalf of all the people. The pronoun him can refer to the Edomite king or his people (see the previous verse).

We will go up by the highway: The Hebrew word for highway differs from the one used in verse 17. The word here refers to any flattened road in general, a set course or path that does not change. Good News Translation and New Living Translation provide a helpful model for this clause, saying “We will stay on the main road” (similarly New International Version). An idiomatic rendering in English is “We will keep to the beaten track” (New Jewish Publication Society’s Tanakh).

And if we drink of your water, I and my cattle, then I will pay for it: Singular pronouns (rendered your, I and my) are used again in Hebrew here to refer to the Edomites and the Israelites. The Israelites are presented as speaking in the singular, as a collective entity (compare verse 14). In many languages it will be necessary to use plural forms (so Good News Translation). The Hebrew word for cattle (miqneh) is very general and includes all types of herded animals, including cows, donkeys, camels, sheep and goats, so it is better rendered “livestock” (New Revised Standard Version).

Let me only pass through on foot, nothing more: The Hebrew expressions here are clearly submissive and deferential in tone. These words also seek to downplay the magnitude of this request. Translators should render this request in a way that sounds similarly submissive and deferential, but they should use speech that is appropriate for kings and leaders; for example, New Revised Standard Version says “It is only a small matter; just let us pass through on foot,” La Bible de Jérusalem Nouvelle has “It is only a matter of letting me pass through on foot,” and Revised English Bible translates “Ours is a trifling request; we would simply cross your land on foot.”

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 22:32 - 22:33

And the angel of the LORD said to him: The generic verb said may be rendered “demanded” (Good News Translation, New Living Translation), since the angel rebukes Balaam with the rhetorical question that follows this quote frame In other languages the rhetorical question itself can be marked, for example, through some special particle to indicate its particular reproving force.

Why have you struck your ass these three times?: This question does not expect an answer or an explanation from Balaam; rather, it admonishes him. It may be rendered as a strong statement by saying “You should not have beaten your donkey three times!”

Behold, I have come forth to withstand you: Revised Standard Version follows the Septuagint and the Vulgate here (so also King James Version). The Hebrew reads “Behold, I, I have come out as an adversary” (compare verse 22). New Revised Standard Version follows the Hebrew by saying “I have come out as an adversary.” However, New Jewish Publication Society’s Tanakh renders the Hebrew more accurately by saying “It is I who came out as an adversary.” The Hebrew word hinneh rendered Behold and an independent Hebrew pronoun for I highlight the angel as an adversary. Translators may follow the Septuagint reading here since the reference to Balaam is implied in the Hebrew text. Models that follow the Septuagint and keep the focus on the angel here are “You see, it is I who have come to bar your way” (Traduction œcuménique de la Bible), “I myself have opposed you” (Die Bibel im heutigen Deutsch), and “I was the one who blocked your way” (Contemporary English Version).

Because your way is perverse before me: The word perverse seems to have come straight from the Vulgate (perversa in Latin). The Hebrew verb here (yarat) means “is steep/precipitous” (Die Bibel: Einheitsübersetzung der Heiligen Schrift), which has a figurative sense in this context. Models that express the sense of this imagery are “because with Me this way leads to ruin” (Bijbel: Vertaling in opdracht van het Nederlandsch Bijbelgenootschap), “because your path is a reckless one before me” (New International Version), and “because in my eyes this journey is ill-considered” (La Nouvelle Bible Segond). The alternative reading has the Hebrew verb yeraʿ, meaning “is wrong/evil” (so Septuagint, Vulgate, Samaritan Pentateuch). Revised Standard Version follows this reading, and so does Luther with “because your way is wrong in my eyes,” and Chewa with “because this here journey of yours upsets me.” Good News Translation says “because you should not be making this journey.” Good News Translation does not make a choice between the two alternatives, in spite of its footnote. It seems best to follow the reading with yarat (“is steep/precipitous”), which is the more difficult and hence preferable form here (so also Hebrew Old Testament Text).

And the ass saw me, and turned aside before me these three times: See verse 23. Translators should have a separate sentence here, as in Good News Translation, which says “But your donkey saw me and turned aside three times.”

If she had not turned aside from me: Good News Translation says simply “If it hadn’t,” which removes some of the drama and forcefulness of the angel’s words at this point. Languages that use repetition like Hebrew to express emphasis should retain it here, as in Revised Standard Version.

Surely just now I would have slain you and let her live: Good News Translation misses the emphasis of the Hebrew here by omitting surely just now, which renders the Hebrew particle ki (“indeed”) and the adverb ʿattah (“now”). Models that keep this emphasis render the first clause here as “I would have certainly killed you by now” (New Living Translation), and “Surely, I would have killed you on the spot” (Chewa). The Hebrew construction of these two clauses marks a strong contrast between you (Balaam) and her (the donkey). Alter’s translation highlights this contrast as follows: “by now it is you I would have killed, while her I would have let live.” Not only did the donkey reveal the truth to Balaam, but it also saved his life.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 24:8

There is no Hebrew waw conjunction at the beginning of this verse, which strengthens the suggestion above that a new poetic paragraph, or strophe, begins here (including verses 8-9a).

God brings him out of Egypt: This line and the next one are almost identical with 23.22 (see the comments there). As there, brings renders a Hebrew participle, which is better rendered with a past tense in this context (so Good News Translation with “brought”). The pronoun him (“it” in Buber) refers to Israel, just as “his” did in the previous verse. In some languages a plural pronoun will be more natural (so Good News Translation with “them”), while in others an explicit reference to “Israel” or “the Israelites” may be needed for the sake of clarity.

He has as it were the horns of a wild ox: See the comments on 23.22. In Revised Standard Version the pronoun he could refer to Israel or to God. The ambiguity here may be deliberate: the LORD is the one who empowers and preserves Israel. However, most translations make it clear that God is the referent for this pronoun; for example, New Revised Standard Version renders the first two lines of this verse as “God who brings him out of Egypt, is like the horns of a wild ox for him [Israel],” and Good News Translation has “God brought them out of Egypt; He fights for them like a wild ox.”

He shall eat up the nations his adversaries: In this context the verb eat up is a figurative expression meaning “totally destroy.” Many languages will be able to keep this imagery. The referent for the pronouns he and his is ambiguous. Many translations make it explicit that these pronouns refer to Israel rather than to God; for example, Good News Translation renders this line as “they devour their enemies” (similarly Die Bibel im heutigen Deutsch), New Jewish Publication Society’s Tanakh has “They shall devour enemy nations,” and SPCL says “Israel will devour the enemy nations.” Contemporary English Version follows the same interpretation with “You [Israel] will defeat your enemies,” and so do Bible en français courant, Parole de Vie, and Levine. On the other hand, a number of translations interpret these pronouns as referring to God (so New Living Translation, Bijbel in Gewone Taal, Contemporary Russian Version, Friedman). Good News Translation, Contemporary English Version, and Die Bibel im heutigen Deutsch omit nations, apparently feeling that this concept is implied in “enemies.” However, the Hebrew word for nations (goyim; see 23.9) is a key term in the Bible and therefore should be kept if possible.

And shall break their bones in pieces: It may be overly graphic and hence too distracting to render this line literally in some languages. However, where possible, the ferocious animal imagery here should be kept. The pronoun their refers to Israel’s (or God’s) enemies.

And pierce them through with his arrows: The Hebrew verb here (machats) means “smash” (Good News Translation, New Jewish Publication Society’s Tanakh), not pierce … through. Good News Translation and New Jewish Publication Society’s Tanakh renders this line as “[And] smash their [the enemies’] arrows.” However, this rendering is not plausible, since his arrows refers to Israel’s (or God’s) arrows, not the arrows of the nations. A better model here is “and smash them with his arrows” (Luther) or “and smash them with their arrows.” Contemporary English Version and New Living Translation say “shooting them with arrows,” perhaps because the collocation of the verb “smash” with “arrows” is not natural in English. Alter and Levine follow the Peshitta by saying “and smashes his loins” (similarly Willibrordvertaling). This reading makes a good parallel with the previous line, which refers to crushing their bones. However, the Hebrew text as it stands makes good sense here, so there is no need to change it from his arrows (chitstsayw) to “his loins” (chalatsayw).

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 26:15 - 26:18

This paragraph is about the census of the tribe of Gad. The formulaic phrases here are virtually the same as in verses 5-7 (see the comments there). There is one small difference between verse 7 and verse 18. Verse 7 says “and their number was,” but verse 18 has according to their number. The Hebrew word for number is the verb paqad, as in verse 7 (see the comments there). New Jewish Publication Society’s Tanakh renders according to their number as “persons enrolled,” which expresses the Hebrew more accurately.

The clans of Gad descended from his sons Zephon, Haggi, Shuni, Ozni, Eri, Arod, and Areli (see Gen 46.16). Most translations have Arod, which is the form of the name in the traditional Hebrew text and the Vulgate. New International Version and New Living Translation have “Arodi,” which follows the Septuagint, the Peshitta, and the Samaritan Pentateuch. These translations probably have “Arodi” in order to bring the text in line with Gen 46.16, where this form of the name occurs. However, it seems better to render variant forms of proper names faithfully, rather than trying to “correct” the Hebrew text. This recommendation applies to all other instances of where such spelling variants (or omissions and additions) occur in the listing of names in Num 26, that is, in comparison with the Septuagint, Num 1, Gen 46, or the genealogies of 1 Chronicles. (For a brief discussion of this issue of variants among the different tribal lists, see Cole, page 454.)

In the Septuagint this census of Gad occurs after that of Zebulun, which corresponds to the order found in Gen 46. However, translators should follow the order of the Hebrew text here.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .