Bilangan 20:8

20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak ¹  to the rock before their eyes. It will pour forth ²  its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”

Bilangan 21:16

21:16 And from there they traveled ³  to Beer; ⁴  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Bilangan 21:1

Victory at Hormah

21:1 ⁵ When the Canaanite king of Arad ⁶  who lived in the Negev ⁷  heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.

Bilangan 13:5

13:5 from the tribe of Simeon, Shaphat son of Hori;

Bilangan 15:3

15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord,

Bilangan 15:2

15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, ⁸  which I am giving you, ⁹ 

Bilangan 5:2

5:2 “Command the Israelites to expel ¹⁰  from the camp every leper, ¹¹  everyone who has a discharge, ¹²  and whoever becomes defiled by a corpse. ¹³ 

Bilangan 5:6

5:6 “Tell the Israelites, ‘When ¹⁴  a man or a woman commits any sin that people commit, ¹⁵  thereby breaking faith ¹⁶  with the Lord, and that person is found guilty, ¹⁷ 

Bilangan 30:2

30:2 If a man ¹⁸  makes a vow ¹⁹  to the Lord or takes an oath ²⁰  of binding obligation on himself, ²¹  he must not break his word, but must do whatever he has promised. ²² 

Bilangan 30:13

30:13 “Any vow or sworn obligation that would bring affliction to her, ²³  her husband can confirm or nullify. ²⁴ 

Bilangan 30:1

Vows Made by Men

30:1 ²⁵ Moses told the leaders ²⁶  of the tribes concerning the Israelites, “This is what ²⁷  the Lord has commanded:

Nehemia 8:1

8:1 all the people gathered together ²⁸  in the plaza which was in front of the Water Gate. They asked ²⁹  Ezra the scribe to bring the book of the law of Moses which the LORD had commanded Israel.

Mazmur 22:25

22:25 You are the reason I offer praise ³⁰  in the great assembly;

I will fulfill my promises before the Lord’s loyal followers. ³¹ 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ³²  when the day of Pentecost had come, they were all together in one place.

[20:8]  ¹ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

[20:8]  ² tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

[21:16]  ³ 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]  ⁴ sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[21:1]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[15:2]  ⁸ tn Heb “the land of your habitations.”

[15:2]  ⁹ tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.

[5:2]  ¹⁰ tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).

[5:2]  ¹¹ sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.

[5:2]  ¹² sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.

[5:2]  ¹³ tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).

[5:6]  ¹⁴ sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

[5:6]  ¹⁵ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ¹⁶ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

[5:6]  ¹⁷ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

[30:2]  ¹⁸ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ¹⁹ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ²⁰ 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 Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ²¹ 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]  ²² tn Heb “according to all that goes out of his mouth.”

[30:13]  ²³ 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]  ²⁴ tn Heb “or her husband can nullify.”

[30:1]  ²⁵ 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]  ²⁶ tn Heb “heads.”

[30:1]  ²⁷ tn Heb “This is the word which.”

[8:1]  ²⁸ tn Heb “like one man.”

[8:1]  ²⁹ tn Heb “said [to].”

[22:25]  ³⁰ tn Heb “from with you [is] my praise.”

[22:25]  ³¹ tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.

[2:1]  ³² tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.