Kisah Para Rasul 13:19

13:19 After ¹  he had destroyed ²  seven nations ³  in the land of Canaan, he gave his people their land as an inheritance. ⁴ 

Imamat 16:8

16:8 and Aaron is to cast lots over the two goats, ⁵  one lot for the Lord and one lot for Azazel. ⁶ 

Yosua 18:10

18:10 Joshua drew lots for them in Shiloh before the Lord and divided the land among the Israelites according to their allotted portions.

Yosua 18:1

The Tribes Meet at Shiloh

18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. ⁷  Though they had subdued the land, ⁸ 

1 Samuel 14:41-42

14:41 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.” ⁹  Then Jonathan and Saul were indicated by lot, while the army was exonerated. ¹⁰  14:42 Then Saul said, “Cast the lot between me and my son Jonathan!” ¹¹  Jonathan was indicated by lot.

1 Samuel 14:1

14:1 Then one day Jonathan son of Saul said to his armor bearer, ¹²  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

1 Samuel 24:5

24:5 Afterward David’s conscience bothered him ¹³  because he had cut off an edge of Saul’s robe.

Amsal 16:22

16:22 Insight ¹⁴  is like ¹⁵  a life-giving fountain ¹⁶  to the one who possesses it,

but folly leads to the discipline of fools. ¹⁷ 

Yunus 1:7

1:7 The sailors said to one another, ¹⁸  “Come on, let’s cast lots ¹⁹  to find out ²⁰  whose fault it is that this disaster has overtaken us. ²¹ ” So they cast lots, and Jonah was singled out. ²² 

[13:19]  ¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:19]  ² tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ³ sn Seven nations. See Deut 7:1.

[13:19]  ⁴ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[16:8]  ⁵ 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 Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ⁶ 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 Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[18:1]  ⁷ tn Heb “the tent of assembly.”

[18:1]  sn On the tent of meeting see Exod 33:7-11.

[18:1]  ⁸ tn Heb “and the land was subdued before them.”

[14:41]  ⁹ tc Heb “to the Lord God of Israel: ‘Give what is perfect.’” The Hebrew textual tradition has accidentally omitted several words here. The present translation follows the LXX (as do several English versions, cf. NAB, NRSV, TEV). See P. K. McCarter, I Samuel (AB), 247-48, and R. W. Klein, 1 Samuel (WBC), 132.

[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.

[14:41]  ¹⁰ tn Heb “went out.”

[14:42]  ¹¹ 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.”

[14:1]  ¹² tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[24:5]  ¹³ tn Heb “the heart of David struck him.”

[16:22]  ¹⁴ tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.

[16:22]  ¹⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[16:22]  ¹⁶ tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.

[16:22]  ¹⁷ tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).

[1:7]  ¹⁸ tn Heb “And they said, a man to his companion.” The plural verb is individualized by “a man.”

[1:7]  ¹⁹ sn The English word lots is a generic term. In some cultures the procedure for “casting lots” is to “draw straws” so that the person who receives the short straw is chosen. In other situations a colored stone or a designated playing card might be picked at random. In Jonah’s case, small stones were probably used.

[1:7]  ²⁰ sn In the ancient Near East, casting lots was a custom used to try to receive a revelation from the gods about a particular situation. The Phoenician sailors here cried out to their gods and cast lots in the hope that one of their gods might reveal the identity of the person with whom he was angry. CEV has well captured the sentiment of v.7b: “‘Let’s ask our gods to show us who caused all this trouble.’ It turned out to be Jonah.”

[1:7]  ²¹ tn Heb “On whose account this calamity is upon us.”

[1:7]  ²² tn Heb “the lot fell on Jonah.” From their questions posed to Jonah, it does not appear that the sailors immediately realize that Jonah was the one responsible for the storm. Instead, they seem to think that he is the one chosen by their gods to reveal to them the one responsible for their plight. It is only after he admits in vv. 9-10 that he was fleeing from the God whom he served that they realize that Jonah was in fact the cause of their trouble.