Bilangan 27:19-23

27:19 set him ¹  before Eleazar the priest and before the whole community, and commission ²  him publicly. ³  27:20 Then you must delegate ⁴  some of your authority ⁵  to him, so that the whole community of the Israelites will be obedient. ⁶  27:21 And he will stand before Eleazar the priest, who ⁷  will seek counsel ⁸  for him before the Lord by the decision of the Urim. ⁹  At his command ¹⁰  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 ¹¹  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, ¹²  by the authority ¹³  of Moses.

Bilangan 27:1

Special Inheritance Laws

27:1 ¹⁴ 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, ¹⁵  the son Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah.

Bilangan 28:9-10

Weekly Offerings

28:9 “‘On the Sabbath day, you must offer ¹⁶  two unblemished lambs a year old, and two-tenths of an ephah ¹⁷  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, ¹⁸  besides the continual burnt offering and its drink offering.

Bilangan 28:20

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.

Bilangan 28:1

Daily Offerings

28:1 ¹⁹ The Lord spoke to Moses:

Titus 1:1

Salutation

1:1 From Paul, ²⁰  a slave ²¹  of God and apostle of Jesus Christ, to further the faith ²²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ²³ 

Titus 2:14

2:14 He ²⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ²⁵  who are eager to do good. ²⁶ 

[27:19]  ¹ tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”

[27:19]  ² 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]  ³ tn Heb “in their eyes.”

[27:20]  ⁴ 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]  ⁵ 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.

[27:20]  ⁶ tn Heb “hear.”

[27:21]  ⁷ tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.

[27:21]  ⁸ tn Heb “ask.”

[27:21]  ⁹ 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 Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.

[27:21]  ¹⁰ tn Heb “mouth,” meaning what he will say.

[27:22]  ¹¹ tn Heb “stood.”

[27:23]  ¹² tn Heb “spoke.”

[27:23]  ¹³ tn Heb “hand.”

[27:1]  ¹⁴ 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]  ¹⁵ tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.

[28:9]  ¹⁶ 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]  ¹⁷ sn That is, about 4 quarts.

[28:10]  ¹⁸ tn Heb “the burnt offering of the Sabbath by its Sabbath.”

[28:1]  ¹⁹ 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.

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²² tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ²³ tn Grk “before eternal ages.”

[2:14]  ²⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ²⁵ tn Or “a people who are his very own.”

[2:14]  ²⁶ tn Grk “for good works.”