Bilangan 23:21

Alkitab Terjemahan Baru

Tidak ada ditengok kepincangan di antara keturunan Yakub, dan tidak ada dilihat kesukaran di antara orang Israel. TUHAN, Allah mereka, menyertai mereka, dan sorak-sorak karena Raja ada di antara mereka.

Parallel Translations

Bahasa Indonesia Sehari-hari
Tidak ada ditengok kepincangan di antara keturunan Yakub, dan tidak ada dilihat kesukaran di antara orang Israel. TUHAN, Allah mereka, menyertai mereka, dan sorak-sorak karena Raja ada di antara mereka.

Alkitab Terjemahan Lama
Tiada dipandangnya akan kesalahan Yakub dan tiada ditiliknya akan kejahatan dalam Israel. Bahwa Tuhan, Allahnya, adalah sertanya dan bunyi nafiri Raja itu adalah di antaranya.

Bible Verse Review
  from Treasury of Scripure Knowledge

hath not: Psalms 103:12, Isaiah 1:18, Isaiah 38:17, Jeremiah 50:20, Hosea 14:2-4, Micah 7:18-20, Romans 4:7, Romans 4:8, Romans 6:14, Romans 8:1, 2 Corinthians 5:19

the Lord: Exodus 13:21, Exodus 29:45, Exodus 29:46, Exodus 33:14-16, Exodus 34:9, Judges 6:13, 2 Chronicles 13:12, Psalms 23:4, Psalms 46:7, Psalms 46:11, Isaiah 8:10, Isaiah 12:6, Isaiah 41:10, Ezekiel 48:35, Matthew 1:23, 2 Corinthians 6:16

the shout: Psalms 47:5-7, Psalms 89:15, Psalms 89:18, Psalms 97:1, Psalms 118:15, Isaiah 33:22, Luke 19:37, Luke 19:38, 2 Corinthians 2:14

Reciprocal: Numbers 2:34 - so they Numbers 9:22 - abode Deuteronomy 4:7 - what nation Deuteronomy 7:21 - the Lord Deuteronomy 20:1 - the Lord 1 Samuel 12:12 - when the Lord Psalms 74:12 - God Psalms 77:10 - the years 1 Thessalonians 4:16 - with a

Gill's Notes on the Bible

He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel,.... Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them: and Aben Ezra observes, that from hence Balak learnt to send women to the Israelites, to entice them to lewdness, and so to idolatry, that he might be able to carry his point: this is true of the spiritual Israel of God; for though there is sin in them, and which is continually done by them, yet their sins are removed from them, and have been laid on Christ, and he has bore them, and made reconciliation for them, and made an end of them, and has redeemed and saved them from them; and God, by imputing his righteousness to them, has justified them from all their sins, has forgiven all their iniquities, and blotted out all their transgressions, and has cast them behind his back, and into the depths of the sea, and has removed them as far from them as the east is from the west: and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice, and purity regards the article of justification, which is a full discharge from all sin, and a perfect covering of it from the justice of God, see Jeremiah 50:20,

the Lord his God is with him and which is his protection and defence, and in vain it is for any to be against him, or seek to hurt him; nothing is a greater happiness, or can be a greater safety, than to have the presence of God; it is this makes ordinances pleasant and delightful; by this saints are assisted in duty, and supported under trials; it is an instance of distinguishing and amazing goodness, and is what will make heaven be the happy place and state it is: all the three Targums interpret it of the Word of the Lord that is with them, and for their help; who is the Angel of God's presence, Immanuel, God with us; and who has promised to be with his churches and ministers to the end of the world, and will be with them through life, at death, and to all eternity:

and the shout of a king is among them; of God their King, the Shechinah of their King, as the Targum of Onkelos; his glorious Majesty, to whom they make their joyful acclamations, upon his appearing among them, and on the account of the victories he gives them over their enemies: or of the King Messiah, as the Targum of Jonathan, the King of kings, the Lord of lords; and so, in an ancient writing of the Jews k, this passage is referred to the days of the Messiah: and this shout may respect the joyful sound of the Gospel, one part of which is, that Zion's King reigns, and which proclaims him to be King, and speaks of the things concerning his kingdom, both the kingdom of grace, and the kingdom of glory; some respect may be had to the sounding of the silver trumpets by the priests on various occasions in Israel; see

Numbers 10:1.

k Pesikta in Ketoreth Hassamim in Numb. fol. 25. 4.

Barnes' Notes on the Bible

“Iniquity” and “perverseness” are found together again in the Hebrew of Psalms 10:7; Psalms 90:10, and elsewhere; and import wickedness together with that tribulation which is its proper result.

The shout - The word is used (Leviticus 23:24 note) to describe the sound of the silver trumpets. The “shout of a king” will therefore refer to the jubilant sounds by which the presence of the Lord as their King among them was celebrated by Israel.

Clarke's Notes on the Bible

Verse Numbers 23:21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel — This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favouring, blessing, and sparing a rebellious and undeserving people; Genesis 49:33. In this way, I think, this difficult text may be safely understood.

There is another way in which the words may be interpreted, which will give a good sense. און aven not only signifies iniquity, but most frequently trouble, labour, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, &c., produced by sin. עמל amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labour, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none.

Dr. Kennicott contends for the reading of the Samaritan, which, instead of לא הביט lo hibbit, he hath not seen, has לא אבט lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.