Bilangan 21:1-35
Konteks21:1 1 When the Canaanite king of Arad 2 who lived in the Negev 3 heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.
21:2 So Israel made a vow 4 to the Lord and said, “If you will indeed deliver 5 this people into our 6 hand, then we will utterly destroy 7 their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, 8 and they utterly destroyed them and their cities. So the name of the place was called 9 Hormah.
21:4 Then they traveled from Mount Hor by the road to the Red Sea, 10 to go around the land of Edom, but the people 11 became impatient along the way. 21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we 12 detest this worthless 13 food.”
21:6 So the Lord sent poisonous 14 snakes 15 among the people, and they bit the people; many people of Israel died. 21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 16 the snakes from us.” So Moses prayed for the people.
21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks 17 at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. 18
21:10 19 The Israelites traveled on and camped in Oboth. 21:11 Then they traveled on from Oboth and camped at Iye Abarim, 20 in the wilderness that is before Moab, on the eastern side. 21 21:12 From there they moved on and camped in the valley of Zered. 21:13 From there they moved on and camped on the other side of the Arnon, in the wilderness that extends from the regions 22 of the Amorites, for Arnon is the border of Moab, between Moab and the Amorites. 21:14 This is why it is said in the Book of the Wars of the Lord,
“Waheb in Suphah 23 and the wadis,
the Arnon 21:15 and the slope of the valleys 24
that extends to the dwelling of Ar, 25
and falls off at the border of Moab.”
21:16 And from there they traveled 26 to Beer; 27 that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.” 21:17 Then Israel sang 28 this song:
“Spring up, O well, sing to it!
21:18 The well which the princes 29 dug,
which the leaders of the people opened
with their scepters and their staffs.”
And from the wilderness they traveled to Mattanah; 21:19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 21:20 and from Bamoth to the valley that is in the country of Moab, near the top of Pisgah, which overlooks the wilderness. 30
21:21 31 Then Israel sent messengers to King Sihon of the Amorites, saying, 32
21:22 “Let us 33 pass through your land; 34 we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.” 21:23 But Sihon did not permit Israel to pass through his border; he 35 gathered all his forces 36 together and went out against Israel into the wilderness. When 37 he came to Jahaz, he fought against Israel. 21:24 But the Israelites 38 defeated him in battle 39 and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended. 21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 40 21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, 41 as far as the Arnon. 21:27 That is why those who speak in proverbs 42 say,
“Come to Heshbon, let it be built.
Let the city of Sihon be established! 43
21:28 For fire went out from Heshbon,
a flame from the city of Sihon.
It has consumed Ar of Moab
and the lords 44 of the high places of Arnon.
21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 45
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
21:30 We have overpowered them; 46
Heshbon has perished as far as Dibon.
We have shattered them as far as Nophah,
which 47 reaches to Medeba.”
21:31 So the Israelites 48 lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter 49 Jaazer, and they captured its villages 50 and dispossessed the Amorites who were there.
21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces 51 marched out against them to do battle at Edrei. 21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon. 21:35 So they defeated Og, 52 his sons, and all his people, until there were no survivors, 53 and they possessed his land.
Bilangan 27:1--30:16
Konteks27:1 54 Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh, 55 the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 27:2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said, 27:3 “Our father died in the wilderness, although 56 he was not part of 57 the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, 58 and he had no sons. 27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession 59 among the relatives 60 of our father.”
27:5 So Moses brought their case before the Lord. 27:6 The Lord said to Moses: 27:7 “The daughters of Zelophehad have a valid claim. 61 You must indeed 62 give them possession of an inheritance among their father’s relatives, and you must transfer 63 the inheritance of their father to them. 27:8 And you must tell the Israelites, ‘If a man dies 64 and has no son, then you must transfer his inheritance to his daughter; 27:9 and if he has no daughter, then you are to give his inheritance to his brothers; 27:10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, 65 as the Lord commanded Moses.’”
27:12 66 Then the Lord said to Moses, “Go up this mountain of the Abarim range, 67 and see 68 the land I have given 69 to the Israelites. 27:13 When you have seen it, you will be gathered 70 to your ancestors, 71 as Aaron your brother was gathered to his ancestors. 72 27:14 For 73 in the wilderness of Zin when the community rebelled against me, you 74 rebelled against my command 75 to show me as holy 76 before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”
27:15 Then Moses spoke to the Lord: 27:16 “Let the Lord, the God of the spirits of all humankind, 77 appoint 78 a man over the community, 27:17 who will go out before them, and who will come in before them, 79 and who will lead them out, and who will bring them in, so that 80 the community of the Lord may not be like sheep that have no shepherd.”
27:18 The Lord replied 81 to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, 82 and lay your hand on him; 83 27:19 set him 84 before Eleazar the priest and before the whole community, and commission 85 him publicly. 86 27:20 Then you must delegate 87 some of your authority 88 to him, so that the whole community of the Israelites will be obedient. 89 27:21 And he will stand before Eleazar the priest, who 90 will seek counsel 91 for him before the Lord by the decision of the Urim. 92 At his command 93 they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”
27:22 So Moses did as the Lord commanded him; he took Joshua and set 94 him before Eleazar the priest and before the whole community. 27:23 He laid his hands on him and commissioned him, just as the Lord commanded, 95 by the authority 96 of Moses.
28:1 97 The Lord spoke to Moses: 28:2 “Command the Israelites: 98 ‘With regard to my offering, 99 be sure to offer 100 my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ 101 28:3 You will say to them, ‘This is the offering made by fire which you must offer to the Lord: two unblemished lambs one year old each day for a continual 102 burnt offering. 28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, 103 28:5 with one-tenth of an ephah 104 of finely ground flour as a grain offering mixed with one quarter of a hin 105 of pressed olive oil. 28:6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.
28:7 “‘And its drink offering must be one quarter of a hin for each lamb. 106 You must pour out the strong drink 107 as a drink offering to the Lord in the holy place. 28:8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning, 108 you must offer it as an offering made by fire, as a pleasing aroma to the Lord.
28:9 “‘On the Sabbath day, you must offer 109 two unblemished lambs a year old, and two-tenths of an ephah 110 of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 28:10 This is the burnt offering for every Sabbath, 111 besides the continual burnt offering and its drink offering.
28:11 “‘On the first day of each month 112 you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old, 28:12 with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram, 28:13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord. 28:14 For their drink offerings, include 113 half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month 114 throughout the months of the year. 28:15 And one male goat 115 must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.
28:16 “‘On the fourteenth day of the first month is the Lord’s Passover. 28:17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten. 28:18 And on the first day there is to be a holy assembly; you must do no ordinary work 116 on it.
28:19 “‘But you must offer to the Lord an offering made by fire, a burnt offering of two young bulls, one ram, and seven lambs one year old; they must all be unblemished. 117 28:20 And their grain offering is to be of finely ground flour mixed with olive oil. For each bull you must offer three-tenths of an ephah, and two-tenths for the ram. 28:21 For each of the seven lambs you are to offer one-tenth of an ephah, 28:22 as well as one goat for a purification offering, to make atonement for you. 28:23 You must offer these in addition to the burnt offering in the morning which is for a continual burnt offering. 28:24 In this manner you must offer daily throughout the seven days the food of the sacrifice made by fire as a sweet aroma to the Lord. It is to be offered in addition to the continual burnt offering and its drink offering. 28:25 On the seventh day you are to have a holy assembly, you must do no regular work.
28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work. 28:27 But you must offer as the burnt offering, as a sweet aroma to the Lord, two young bulls, one ram, seven lambs one year old, 28:28 with their grain offering of finely ground flour mixed with olive oil: three-tenths of an ephah for each bull, two-tenths for the one ram, 28:29 with one-tenth for each of the seven lambs, 28:30 as well as one male goat to make an atonement for you. 28:31 You are to offer them with their drink offerings in addition to the continual burnt offering and its grain offering – they must be unblemished.
29:1 “‘On the first day of the seventh month, you are to hold a holy assembly. You must not do your ordinary work, for it is a day of blowing trumpets for you. 29:2 You must offer a burnt offering as a sweet aroma to the Lord: one young bull, one ram, and seven lambs one year old without blemish.
29:3 “‘Their grain offering is to be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths of an ephah for the ram, 29:4 and one-tenth for each of the seven lambs, 29:5 with one male goat for a purification offering to make an atonement for you; 29:6 this is in addition to the monthly burnt offering and its grain offering, and the daily burnt offering with its grain offering and their drink offerings as prescribed, as a sweet aroma, a sacrifice made by fire to the Lord.
29:7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves; 118 you must not do any work on it. 29:8 But you must offer a burnt offering as a pleasing aroma to the Lord, one young bull, one ram, and seven lambs one year old, all of them without blemish. 119 29:9 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram, 29:10 and one-tenth for each of the seven lambs, 29:11 along with one male goat for a purification offering, in addition to the purification offering for atonement and the continual burnt offering with its grain offering and their drink offerings.
29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days. 29:13 You must offer a burnt offering, an offering made by fire as a pleasing aroma to the Lord: thirteen young bulls, two rams, and fourteen lambs each one year old, all of them without blemish. 29:14 Their grain offering must be of finely ground flour mixed with olive oil, three-tenths of an ephah for each of the thirteen bulls, two-tenths of an ephah for each of the two rams, 29:15 and one-tenth for each of the fourteen lambs, 29:16 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish, 29:18 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:19 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and their drink offerings.
29:20 “‘On the third day you must offer 120 eleven bulls, two rams, fourteen lambs one year old, all without blemish, 29:21 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:22 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish, 29:24 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:25 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish, 29:27 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:28 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:29 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish, 29:30 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:31 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish, 29:33 and their grain offering and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 29:34 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it. 29:36 But you must offer a burnt offering, an offering made by fire, as a pleasing aroma to the Lord, one bull, one ram, seven lambs one year old, all of them without blemish, 29:37 and with their grain offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed, 29:38 along with one male goat for a purification offering, in addition to the continual burnt offering with its grain offering and its drink offering.
29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’” 29:40 (30:1) 121 So Moses told the Israelites everything, just as the Lord had commanded him. 122
30:1 123 Moses told the leaders 124 of the tribes concerning the Israelites, “This is what 125 the Lord has commanded: 30:2 If a man 126 makes a vow 127 to the Lord or takes an oath 128 of binding obligation on himself, 129 he must not break his word, but must do whatever he has promised. 130
30:3 “If a young 131 woman who is still living 132 in her father’s house makes a vow to the Lord or places herself under an obligation, 30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, 133 then all her vows will stand, 134 and every obligation to which she has pledged herself will stand. 30:5 But if her father overrules her when he hears 135 about it, then none 136 of her vows or her obligations which she has pledged for herself will stand. And the Lord will release 137 her from it, because her father overruled her.
30:6 “And if she marries a husband while under a vow, 138 or she uttered 139 anything impulsively by which she has pledged herself, 30:7 and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand. 30:8 But if when her husband hears it he overrules her, then he will nullify 140 the vow she has taken, 141 and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.
30:9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact. 142 30:10 If she made the vow in her husband’s house or put herself under obligation with an oath, 30:11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand. 30:12 But if her husband clearly nullifies 143 them when he hears them, then whatever she says 144 by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.
30:13 “Any vow or sworn obligation that would bring affliction to her, 145 her husband can confirm or nullify. 146 30:14 But if her husband remains completely silent 147 about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them. 30:15 But if he should nullify them after he has heard them, then he will bear her iniquity.” 148
30:16 These are the statutes that the Lord commanded Moses, relating to 149 a man and his wife, and a father and his young daughter who is still living in her father’s house.
[21:1] 1 sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
[21:1] 2 sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
[21:1] 3 tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
[21:2] 4 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 5 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 7 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[21:3] 8 tc Smr, Greek, and Syriac add “into his hand.”
[21:3] 9 tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
[21:4] 10 tn The “Red Sea” is the general designation for the bodies of water on either side of the Sinai peninsula, even though they are technically gulfs from the Red Sea.
[21:4] 11 tn Heb “the soul of the people,” expressing the innermost being of the people as they became frustrated.
[21:5] 13 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
[21:6] 15 tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.
[21:7] 16 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
[21:8] 17 tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”
[21:9] 18 sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.
[21:10] 19 sn See further D. L. Christensen, “Numbers 21:14-15 and the Book of the Wars of Yahweh,” CBQ 36 (1974): 359-60; G. W. Coats, “The Wilderness Itinerary,” CBQ 34 (1972): 135-52; G. I. Davies, “The Wilderness Itinerary,” TB 25 (1974): 46-81; idem, The Way of the Wilderness; G. E. Mendenhall, “The Hebrew Conquest of Palestine,” BA 25 (1962): 66-87.
[21:11] 20 sn These places are uncertain. Oboth may be some 15 miles (25 km) from the south end of the Dead Sea at a place called ‘Ain el-Weiba. Iye Abarim may be the modern Mahay at the southeastern corner of Moab. See J. Simons, The Geographical and Topographical Texts of the Old Testament.
[21:11] 21 tn Heb “the rising of the sun.”
[21:14] 23 tc The ancient versions show a wide variation here: Smr has “Waheb on the Sea of Reeds,” the Greek version has “he has set Zoob on fire and the torrents of Arnon.” Several modern versions treat the first line literally, taking the two main words as place names: Waheb and Suphah. This seems most likely, but then there would then be no subject or verb. One would need something like “the Israelites marched through.” The KJV, following the Vulgate, made the first word a verb and read the second as “Red Sea” – “what he did in the Red Sea.” But subject of the passage is the terrain. D. L. Christensen proposed emending the first part from אֶת וָהֵב (’et vahev) to אַתָּה יְהוָה (’attah yehvah, “the
[21:15] 24 tc There are many variations in this text, but the MT reading of something like “the descent of the torrents/valleys” is preferable, since it is describing the topography.
[21:15] 25 sn The place is unknown; it is apparently an important city in the region.
[21:16] 26 tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.
[21:16] 27 sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.
[21:17] 28 tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.
[21:18] 29 sn The brief song is supposed to be an old workers’ song, and so the mention of leaders and princes is unusual. Some think they are given credit because they directed where the workers were to dig. The scepter and staff might have served some symbolic or divining custom.
[21:20] 30 tn Or perhaps as a place name, “Jeshimon.”
[21:21] 31 sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.
[21:21] 32 tc Smr and the LXX have “words of peace.”
[21:22] 33 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”
[21:22] 34 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”
[21:23] 37 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
[21:24] 38 tn The Hebrew text has “Israel,” but the verb is plural.
[21:24] 39 tn Heb “with the edge of the sword.”
[21:25] 40 tn Heb “its daughters.”
[21:26] 41 sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.
[21:27] 42 sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.
[21:27] 43 tn Meaning, “rebuilt and restored.”
[21:28] 44 tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.
[21:29] 45 sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
[21:30] 46 tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).
[21:30] 47 tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).
[21:32] 49 tn Heb “Moses sent to spy out.”
[21:32] 50 tn Heb “daughters.”
[21:35] 52 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
[21:35] 53 tn Heb “no remnant.”
[27:1] 54 sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.
[27:1] 55 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
[27:3] 56 tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.
[27:3] 57 tn Heb “in the midst of.”
[27:3] 58 tn The word order is emphatic: “but in/on account of his own sins he died.”
[27:4] 59 tn That is, the possession of land, or property, among the other families of their tribe.
[27:4] 60 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
[27:7] 61 tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).
[27:7] 62 tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.
[27:7] 63 tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (’avar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”
[27:8] 64 tn Heb “a man, if he dies.”
[27:11] 65 tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.
[27:12] 66 sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
[27:12] 67 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.
[27:12] sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.
[27:12] 68 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
[27:12] 69 tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.
[27:13] 70 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.
[27:13] 72 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.
[27:14] 73 tn The preposition on the relative pronoun has the force of “because of the fact that.”
[27:14] 74 tn The verb is the second masculine plural form.
[27:14] 76 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.
[27:16] 77 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
[27:16] 78 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
[27:17] 79 sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
[27:17] 80 tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.
[27:18] 82 sn The word “spirit” probably refers to the Holy Spirit, in which case it would be rendered “in whom is the Spirit.” This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
[27:18] 83 sn This symbolic act would indicate the transfer of leadership to Joshua.
[27:19] 84 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
[27:19] 85 tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
[27:19] 86 tn Heb “in their eyes.”
[27:20] 87 tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.
[27:20] 88 tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.
[27:21] 90 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
[27:21] 92 sn The new leader would not have the privilege that Moses had in speaking to God face to face. Rather, he would have to inquire of the
[27:21] 93 tn Heb “mouth,” meaning what he will say.
[28:1] 97 sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.
[28:2] 98 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
[28:2] 99 tn Th sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.
[28:2] 100 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
[28:2] 101 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
[28:3] 102 sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.
[28:4] 103 tn Heb “between the evenings” meaning between dusk and dark.
[28:5] 104 sn That is about two quarts.
[28:5] 105 sn That is about one quart.
[28:7] 106 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
[28:7] 107 tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).
[28:8] 108 tn Heb “as the grain offering of the morning and as its drink offering.”
[28:9] 109 tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.
[28:9] 110 sn That is, about 4 quarts.
[28:10] 111 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
[28:11] 112 tn Heb “of your months.”
[28:14] 113 tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.
[28:14] 114 tn Heb “a month in its month.”
[28:15] 115 tn Heb “one kid of the goats.”
[28:18] 116 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
[28:19] 117 tn Heb “unblemished they will be to you.” So also in v. 31.
[29:7] 118 tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”
[29:7] sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5), and possibly the symbolic wearing of ashes.
[29:8] 119 tn Heb “they shall be to you without blemish.”
[29:20] 120 tn The words “you must offer” are implied.
[29:40] 121 sn Beginning with 29:40, the verse numbers through 30:16 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:40 ET = 30:1 HT, 30:1 ET = 30:2 HT, etc., through 30:16 ET = 30:17 HT. With 31:1 the verse numbers in the ET and HT are again the same.
[29:40] 122 tn Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[30:1] 123 sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.
[30:1] 125 tn Heb “This is the word which.”
[30:2] 126 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”
[30:2] 127 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
[30:2] 128 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the
[30:2] 129 tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.
[30:2] 130 tn Heb “according to all that goes out of his mouth.”
[30:3] 131 tn The qualification comes at the end of the verse, and simply says “in her youth.”
[30:3] 132 tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.
[30:4] 133 tn The intent of this expression is that he does not object to the vow.
[30:4] 134 tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).
[30:5] 135 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.
[30:5] 136 tn The Hebrew “all will not stand” is best rendered “none will stand.”
[30:5] 137 tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The
[30:6] 138 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
[30:6] 139 tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”
[30:8] 140 tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.
[30:8] 141 tn Heb “which [she is] under it.”
[30:9] 142 tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.
[30:12] 143 tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.
[30:12] 144 tn Heb whatever proceeds from her lips.”
[30:13] 145 tn The sentence uses the infinitive construct לְעַנֹּת (lÿ’annot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.
[30:13] 146 tn Heb “or her husband can nullify.”
[30:14] 147 tn The sentence uses the infinitive absolute to strengthen the idea.
[30:15] 148 sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.
