1 Tawarikh 24:5
Konteks24:5 They divided them by lots, for there were officials of the holy place and officials designated by God among the descendants of both Eleazar and Ithamar. 1
Imamat 16:8
Konteks16:8 and Aaron is to cast lots over the two goats, 2 one lot for the Lord and one lot for Azazel. 3
Imamat 16:1
Konteks16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord 4 and died,
1 Samuel 14:41-42
Konteks14:41 Then Saul said, “O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim.” 5 Then Jonathan and Saul were indicated by lot, while the army was exonerated. 6 14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” 7 Jonathan was indicated by lot.
Amsal 16:33
Konteks16:33 The dice are thrown into the lap, 8
but their every decision 9 is from the Lord. 10
Kisah Para Rasul 1:26
Konteks1:26 Then 11 they cast lots for them, and the one chosen was Matthias; 12 so he was counted with the eleven apostles. 13
[24:5] 1 tn Heb “and they divided them by lots, these with these, for the officials of the holy place and the officials of God were from the sons of Eleazar and among the sons of Ithamar.”
[16:8] 2 tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the
[16:8] 3 tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the
[16:1] 4 tn Heb “in their drawing near to the faces of the
[14:41] 5 tc Heb “to the
[14:41] sn The Urim and Thummim were used for lot casting in ancient Israel. Their exact identity is uncertain; they may have been specially marked stones drawn from a bag. See Exod 28:30; Lev 8:8, and Deut 33:8, as well as the discussion in R. W. Klein, 1 Samuel (WBC), 140.
[14:42] 7 tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.”
[16:33] 8 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”
[16:33] sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
[16:33] 9 tn Heb “all its decision.”
[16:33] 10 sn The point concerns seeking God’s will through the practice. The
[1:26] 11 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[1:26] 12 tn Grk “and the lot fell on Matthias.”
[1:26] 13 tn Or “he was counted as one of the apostles along with the eleven.”