Bilangan 26:1--33:49
Konteks26:1 1 After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, 2 26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, 3 everyone who can serve in the army of Israel.” 4 26:3 So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River 5 across from Jericho. 6 They said, 26:4 “Number the people 7 from twenty years old and upward, just as the Lord commanded Moses and the Israelites who went out from the land of Egypt.”
26:5 Reuben was the firstborn of Israel. The Reubenites: from 8 Hanoch, the family of the Hanochites; from Pallu, the family of the Palluites; 26:6 from Hezron, the family of the Hezronites; from Carmi, the family of the Carmites. 26:7 These were the families of the Reubenites; and those numbered of them were 43,730. 9 26:8 Pallu’s descendant 10 was Eliab. 26:9 Eliab’s descendants were Nemuel, Dathan, and Abiram. It was Dathan and Abiram who as leaders of the community rebelled against Moses and Aaron with the followers 11 of Korah when they rebelled against the Lord. 26:10 The earth opened its mouth and swallowed them and Korah at the time that company died, when the fire consumed 250 men. So they became a warning. 26:11 But the descendants of Korah did not die.
26:12 The Simeonites by their families: from Nemuel, the family of the Nemuelites; from Jamin, the family of the Jaminites; from Jakin, the family of the Jakinites; 26:13 from Zerah, 12 the family of the Zerahites; and from Shaul, the family of the Shaulites. 26:14 These were the families of the Simeonites, 22,200. 13
26:15 The Gadites by their families: from Zephon, the family of the Zephonites; from Haggi, the family of the Haggites; from Shuni, the family of the Shunites; 26:16 from Ozni, 14 the family of the Oznites; from Eri, 15 the family of the Erites; 26:17 from Arod, 16 the family of the Arodites, and from Areli, the family of the Arelites. 26:18 These were the families of the Gadites according to those numbered of them, 40,500. 17
26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan. 26:20 And the Judahites by their families were: from Shelah, the family of the Shelahites; from Perez, the family of the Perezites; and from Zerah, the family of the Zerahites. 26:21 And the Perezites were: from Hezron, the family of the Hezronites; from Hamul, 18 the family of the Hamulites. 26:22 These were the families of Judah according to those numbered of them, 76,500. 19
26:23 The Issacharites by their families: from Tola, the family of the Tolaites; from Puah, the family of the Puites; 26:24 from Jashub, the family of the Jashubites; and from Shimron, the family of the Shimronites. 26:25 These were the families of Issachar, according to those numbered of them, 64,300. 20
26:26 The Zebulunites by their families: from Sered, the family of the Sardites; from Elon, the family of the Elonites; from Jahleel, the family of the Jahleelites. 26:27 These were the families of the Zebulunites, according to those numbered of them, 60,500. 21
26:28 The descendants of Joseph by their families: Manasseh and Ephraim. 26:29 The Manassehites: from Machir, the family of the Machirites (now Machir became the father of Gilead); from Gilead, the family of the Gileadites. 26:30 These were the Gileadites: from Iezer, the family of the Iezerites; from Helek, the family of the Helekites; 26:31 from Asriel, the family of the Asrielites; from Shechem, the family of the Shechemites; 26:32 from Shemida, the family of the Shemidaites; from Hepher, the family of the Hepherites. 26:33 Now Zelophehad son of Hepher had no sons, but only daughters; and the names of the daughters of Zelophehad were Mahlah, Noah, Hoglah, Milcah, and Tirzah. 26:34 These were the families of Manasseh; those numbered of them were 52,700. 22
26:35 These are the Ephraimites by their families: from Shuthelah, the family of the Shuthelahites; from Beker, the family of the Bekerites; from Tahan, the family of the Tahanites. 26:36 Now these were the Shuthelahites: from Eran, the family of the Eranites. 26:37 These were the families of the Ephraimites, according to those numbered of them, 32,500. 23 These were the descendants of Joseph by their families.
26:38 The Benjaminites by their families: from Bela, the family of the Belaites; from Ashbel, the family of the Ashbelites; from Ahiram, the family of the Ahiramites; 26:39 from Shupham, 24 the family of the Shuphamites; from Hupham, the family of the Huphamites. 26:40 The descendants of Bela were Ard 25 and Naaman. From Ard, 26 the family of the Ardites; from Naaman, the family of the Naamanites. 26:41 These are the Benjaminites, according to their families, and according to those numbered of them, 45,600. 27
26:42 These are the Danites by their families: from Shuham, the family of the Shuhamites. These were the families of Dan, according to their families. 26:43 All the families of the Shuhahites according to those numbered of them were 64,400. 28
26:44 The Asherites by their families: from Imnah, the family of the Imnahites; from Ishvi, the family of the Ishvites; from Beriah, the family of the Beriahites. 26:45 From the Beriahites: from Heber, the family of the Heberites; from Malkiel, the family of the Malkielites. 26:46 Now the name of the daughter of Asher was Serah. 29 26:47 These are the families of the Asherites, according to those numbered of them, 53,400. 30
26:48 The Naphtalites by their families: from Jahzeel, the family of the Jahzeelites; from Guni, the family of the Gunites; 26:49 from Jezer, the family of the Jezerites; from Shillem, the family of the Shillemites. 26:50 These were the families of Naphtali according to their families; and those numbered of them were 45,400. 31
26:51 These were those numbered of the Israelites, 601,730. 32
26:52 Then the Lord spoke to Moses: 26:53 “To these the land must be divided as an inheritance according to the number of the names. 26:54 To a larger group you will give a larger inheritance, 33 and to a smaller group you will give a smaller inheritance. 34 To each one its inheritance must be given according to the number of people in it. 35 26:55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes. 26:56 Their inheritance must be apportioned 36 by lot among the larger and smaller groups.
26:57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites. 26:58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram. 26:59 Now the name of Amram’s wife was Jochebed, daughter of Levi, who was born 37 to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister. 26:60 And to Aaron were born Nadab and Abihu, Eleazar and Ithamar. 26:61 But Nadab and Abihu died when they offered strange fire 38 before the Lord. 26:62 Those of them who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites.
26:63 These are those who were numbered by Moses and Eleazar the priest, who numbered the Israelites in the plains of Moab along the Jordan River opposite Jericho. 39 26:64 But there was not a man among these who had been 40 among those numbered by Moses and Aaron the priest when they numbered the Israelites in the wilderness of Sinai. 26:65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.
27:1 41 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, 42 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 43 he was not part of 44 the company of those that gathered themselves together against the Lord in the company of Korah; but he died for his own sin, 45 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 46 among the relatives 47 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. 48 You must indeed 49 give them possession of an inheritance among their father’s relatives, and you must transfer 50 the inheritance of their father to them. 27:8 And you must tell the Israelites, ‘If a man dies 51 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, 52 as the Lord commanded Moses.’”
27:12 53 Then the Lord said to Moses, “Go up this mountain of the Abarim range, 54 and see 55 the land I have given 56 to the Israelites. 27:13 When you have seen it, you will be gathered 57 to your ancestors, 58 as Aaron your brother was gathered to his ancestors. 59 27:14 For 60 in the wilderness of Zin when the community rebelled against me, you 61 rebelled against my command 62 to show me as holy 63 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, 64 appoint 65 a man over the community, 27:17 who will go out before them, and who will come in before them, 66 and who will lead them out, and who will bring them in, so that 67 the community of the Lord may not be like sheep that have no shepherd.”
27:18 The Lord replied 68 to Moses, “Take Joshua son of Nun, a man in whom is such a spirit, 69 and lay your hand on him; 70 27:19 set him 71 before Eleazar the priest and before the whole community, and commission 72 him publicly. 73 27:20 Then you must delegate 74 some of your authority 75 to him, so that the whole community of the Israelites will be obedient. 76 27:21 And he will stand before Eleazar the priest, who 77 will seek counsel 78 for him before the Lord by the decision of the Urim. 79 At his command 80 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 81 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, 82 by the authority 83 of Moses.
28:1 84 The Lord spoke to Moses: 28:2 “Command the Israelites: 85 ‘With regard to my offering, 86 be sure to offer 87 my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’ 88 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 89 burnt offering. 28:4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon, 90 28:5 with one-tenth of an ephah 91 of finely ground flour as a grain offering mixed with one quarter of a hin 92 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. 93 You must pour out the strong drink 94 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, 95 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 96 two unblemished lambs a year old, and two-tenths of an ephah 97 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, 98 besides the continual burnt offering and its drink offering.
28:11 “‘On the first day of each month 99 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 100 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 101 throughout the months of the year. 28:15 And one male goat 102 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 103 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. 104 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; 105 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. 106 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 107 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) 108 So Moses told the Israelites everything, just as the Lord had commanded him. 109
30:1 110 Moses told the leaders 111 of the tribes concerning the Israelites, “This is what 112 the Lord has commanded: 30:2 If a man 113 makes a vow 114 to the Lord or takes an oath 115 of binding obligation on himself, 116 he must not break his word, but must do whatever he has promised. 117
30:3 “If a young 118 woman who is still living 119 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, 120 then all her vows will stand, 121 and every obligation to which she has pledged herself will stand. 30:5 But if her father overrules her when he hears 122 about it, then none 123 of her vows or her obligations which she has pledged for herself will stand. And the Lord will release 124 her from it, because her father overruled her.
30:6 “And if she marries a husband while under a vow, 125 or she uttered 126 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 127 the vow she has taken, 128 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. 129 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 130 them when he hears them, then whatever she says 131 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, 132 her husband can confirm or nullify. 133 30:14 But if her husband remains completely silent 134 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.” 135
30:16 These are the statutes that the Lord commanded Moses, relating to 136 a man and his wife, and a father and his young daughter who is still living in her father’s house.
31:1 137 The Lord spoke to Moses: 31:2 “Exact vengeance 138 for the Israelites on the Midianites 139 – after that you will be gathered to your people.” 140
31:3 So Moses spoke to the people: “Arm 141 men from among you for the war, to attack the Midianites and to execute 142 the Lord’s vengeance on Midian. 31:4 You must send to the battle a thousand men from every tribe throughout all the tribes of Israel.” 143 31:5 So a thousand from every tribe, twelve thousand armed for battle in all, were provided out of the thousands of Israel.
31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge 144 of the holy articles 145 and the signal trumpets. 31:7 They fought against the Midianites, as the Lord commanded Moses, and they killed every male. 146 31:8 They killed the kings of Midian in addition to those slain – Evi, Rekem, Zur, Hur, and Reba – five Midianite kings. 147 They also killed Balaam son of Beor with the sword. 148
31:9 The Israelites took the women of Midian captives along with their little ones, and took all their herds, all their flocks, and all their goods as plunder. 31:10 They burned 149 all their towns 150 where they lived and all their encampments. 31:11 They took all the plunder and all the spoils, both people and animals. 31:12 They brought the captives and the spoils and the plunder to Moses, to Eleazar the priest, and to the Israelite community, to the camp on the plains 151 of Moab, along the Jordan River 152 across from Jericho. 153 31:13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.
31:14 But Moses was furious with the officers of the army, the commanders over thousands and commanders over hundreds, who had come from service in the war. 31:15 Moses said to them, “Have you allowed all the women to live? 154 31:16 Look, these people through the counsel of Balaam caused the Israelites to act treacherously against the Lord in the matter of Peor – which resulted in the plague among the community of the Lord! 31:17 Now therefore kill every boy, 155 and kill every woman who has had sexual intercourse with a man. 156 31:18 But all the young women 157 who have not had sexual intercourse with a man 158 will be yours. 159
31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day. 31:20 You must purify each garment and everything that is made of skin, everything made of goat’s hair, and everything made of wood.” 160
31:21 Then Eleazar the priest said to the men of war who had gone into the battle, “This is the ordinance of the law that the Lord commanded Moses: 31:22 ‘Only the gold, the silver, the bronze, the iron, the tin, and the lead, 31:23 everything that may stand the fire, you are to pass through the fire, 161 and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water. 31:24 You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.’”
31:25 Then the Lord spoke to Moses: 31:26 “You and Eleazar the priest, and all the family leaders of the community, take the sum 162 of the plunder that was captured, both people and animals. 31:27 Divide the plunder into two parts, one for those who took part in the war – who went out to battle – and the other for all the community.
31:28 “You must exact 163 a tribute for the Lord from the fighting men who went out to battle: one life out of five hundred, from the people, the cattle, and from the donkeys and the sheep. 31:29 You are to take it from their half-share and give it to Eleazar the priest for a raised offering to the Lord. 31:30 From the Israelites’ half-share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep – from every kind of animal – and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”
31:31 So Moses and Eleazar the priest did as the Lord commanded Moses. 31:32 The spoil that remained of the plunder which the fighting men 164 had gathered 165 was 675,000 sheep, 31:33 72,000 cattle, 31:34 61,000 donkeys, 31:35 and 32,000 young women who had never had sexual intercourse with a man. 166
31:36 The half-portion of those who went to war numbered 337,500 sheep; 31:37 the Lord’s tribute from the sheep was 675. 31:38 The cattle numbered 167 36,000; the Lord’s tribute was 72. 31:39 The donkeys were 30,500, of which the Lord’s tribute was 61. 31:40 The people were 16,000, of which the Lord’s tribute was 32 people. 168
31:41 So Moses gave the tribute, which was the Lord’s raised offering, to Eleazar the priest, as the Lord commanded Moses.
31:42 From the Israelites’ half-share that Moses had separated from the fighting men, 169 31:43 there were 337,500 sheep from the portion belonging to the community, 31:44 36,000 cattle, 31:45 30,500 donkeys, 31:46 and 16,000 people.
31:47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.
31:48 Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses 31:49 and said to him, 170 “Your servants have taken a count 171 of the men who were in the battle, who were under our authority, 172 and not one is missing. 31:50 So we have brought as an offering for the Lord what each man found: gold ornaments, armlets, bracelets, signet rings, earrings, and necklaces, to make atonement for ourselves 173 before the Lord.” 174 31:51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments. 31:52 All the gold of the offering they offered up to the Lord from the commanders of thousands and the commanders of hundreds weighed 16,750 shekels. 175 31:53 Each soldier had taken plunder for himself. 31:54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders 176 of hundreds and brought it into the tent of meeting as a memorial 177 for the Israelites before the Lord.
32:1 178 Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle, 179 32:2 the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said, 32:3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, 180 Nebo, and Beon, 181 32:4 the land that the Lord subdued 182 before the community of Israel, is ideal for cattle, and your servants have cattle.” 32:5 So they said, “If we have found favor in your sight, 183 let this land be given to your servants for our inheritance. Do not have us cross 184 the Jordan River.” 185
32:6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you 186 remain here? 32:7 Why do you frustrate the intent 187 of the Israelites to cross over into the land which the Lord has given them? 32:8 Your fathers did the same thing when I sent them from Kadesh Barnea to see the land. 32:9 When 188 they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter 189 the land that the Lord had given 190 them. 32:10 So the anger of the Lord was kindled that day, and he swore, 32:11 ‘Because they have not followed me wholeheartedly, 191 not 192 one of the men twenty years old and upward 193 who came from Egypt will see the land that I swore to give 194 to Abraham, Isaac, and Jacob, 32:12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’ 32:13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before 195 the Lord was finished. 196 32:14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites. 32:15 For if you turn away from following him, he will once again abandon 197 them in the wilderness, and you will be the reason for their destruction.” 198
32:16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families, 199 32:17 but we will maintain ourselves in armed readiness 200 and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against 201 the inhabitants of the land. 32:18 We will not return to our homes until every Israelite has his inheritance. 32:19 For we will not accept any inheritance on the other side of the Jordan River 202 and beyond, because our inheritance has come to us on this eastern side of the Jordan.”
32:20 Then Moses replied, 203 “If you will do this thing, and if you will arm yourselves for battle before the Lord, 32:21 and if all your armed men cross the Jordan before the Lord until he drives out his enemies from his presence 32:22 and the land is subdued before the Lord, then afterward you may return and be free of your obligation to the Lord and to Israel. This land will then be your possession in the Lord’s sight.
32:23 “But if you do not do this, then look, you will have sinned 204 against the Lord. And know that your sin will find you out. 32:24 So build cities for your descendants and pens for your sheep, but do what you have said 205 you would do.”
32:25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands. 32:26 Our children, our wives, our flocks, and all our livestock will be there in the cities of Gilead, 32:27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.”
32:28 So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes. 32:29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land, 206 then you must allot them the territory of Gilead as their possession. 32:30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.” 32:31 Then the Gadites and the Reubenites answered, “Your servants will do what the Lord has spoken. 207 32:32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.” 208
32:33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them. 209 32:34 The Gadites rebuilt Dibon, Ataroth, Aroer, 32:35 Atroth Shophan, Jazer, Jogbehah, 32:36 Beth Nimrah, and Beth Haran as fortified cities, and constructed pens for their flocks. 32:37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim, 32:38 Nebo, Baal Meon (with a change of name), and Sibmah. They renamed 210 the cities they built.
32:39 The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it. 32:40 So Moses gave Gilead to Machir, son of Manasseh, and he lived there. 211 32:41 Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair. 32:42 Then Nobah went and captured Kenath and its villages and called it Nobah after his own name.
33:1 212 These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority 213 of Moses and Aaron. 33:2 Moses recorded their departures 214 according to their journeys, by the commandment 215 of the Lord; now these are their journeys according to their departures. 33:3 They departed from Rameses in the first month, on the fifteenth day of the first month; on the day 216 after the Passover the Israelites went out defiantly 217 in plain sight 218 of all the Egyptians. 33:4 Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods.
33:5 The Israelites traveled from Rameses and camped in Succoth.
33:6 They traveled from Succoth, and camped in Etham, which is on the edge of the wilderness. 33:7 They traveled from Etham, and turned again to Pi-hahiroth, which is before Baal-Zephon; and they camped before Migdal. 33:8 They traveled from Pi-hahiroth, 219 and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah. 33:9 They traveled from Marah and came to Elim; in Elim there are twelve fountains of water and seventy palm trees, so they camped there.
33:10 They traveled from Elim, and camped by the Red Sea. 33:11 They traveled from the Red Sea and camped in the wilderness of Zin. 33:12 They traveled from the wilderness of Zin and camped in Dophkah. 33:13 And they traveled from Dophkah, and camped in Alush.
33:14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink. 33:15 They traveled from Rephidim and camped in the wilderness of Sinai.
33:16 They traveled from the desert of Sinai and camped at Kibroth Hattaavah. 33:17 They traveled from Kibroth Hattaavah and camped at Hazeroth. 33:18 They traveled from Hazeroth and camped in Rithmah. 33:19 They traveled from Rithmah and camped at Rimmon-perez. 33:20 They traveled from Rimmon-perez and camped in Libnah. 33:21 They traveled from Libnah and camped at Rissah. 33:22 They traveled from Rissah and camped in Kehelathah. 33:23 They traveled from Kehelathah and camped at Mount Shepher. 33:24 They traveled from Mount Shepher and camped in Haradah. 33:25 They traveled from Haradah and camped in Makheloth. 33:26 They traveled from Makheloth and camped at Tahath. 33:27 They traveled from Tahath and camped at Terah. 33:28 They traveled from Terah and camped in Mithcah. 33:29 They traveled from Mithcah and camped in Hashmonah. 33:30 They traveled from Hashmonah and camped in Moseroth. 33:31 They traveled from Moseroth and camped in Bene-jaakan. 33:32 They traveled from Bene-jaakan and camped at Hor-haggidgad. 33:33 They traveled from Hor-haggidgad and camped in Jotbathah. 33:34 They traveled from Jotbathah and camped in Abronah. 33:35 They traveled from Abronah and camped at Ezion-geber. 33:36 They traveled from Ezion-geber and camped in the wilderness of Zin, which is Kadesh.
33:37 They traveled from Kadesh and camped in Mount Hor at the edge of the land of Edom. 33:38 Aaron the priest ascended Mount Hor at the command 220 of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month. 33:39 Now Aaron was 123 years old when he died in Mount Hor. 33:40 The king of Arad, the Canaanite king who lived in the south of the land of Canaan, heard about the approach of the Israelites.
33:41 They traveled from Mount Hor and camped in Zalmonah. 33:42 They traveled from Zalmonah and camped in Punon. 33:43 They traveled from Punon and camped in Oboth. 33:44 They traveled from Oboth and camped in Iye-abarim, on the border of Moab. 33:45 They traveled from Iim 221 and camped in Dibon-gad. 33:46 They traveled from Dibon-gad and camped in Almon-diblathaim. 33:47 They traveled from Almon-diblathaim and camped in the mountains of Abarim before Nebo. 33:48 They traveled from the mountains of Abarim and camped in the plains of Moab by the Jordan River 222 across from Jericho. 223 33:49 They camped by the Jordan, from Beth-jeshimoth as far as Abel-shittim in the plains of Moab.
[26:1] 1 sn The breakdown of ch. 26 for outlining purposes will be essentially according to the tribes of Israel. The format and structure is similar to the first census, and so less comment is necessary here.
[26:1] 2 tc The MT has also “saying.”
[26:2] 3 tn Heb “house of their fathers.”
[26:2] 4 tn Heb “everyone who goes out in the army in Israel.”
[26:3] 5 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62).
[26:3] 6 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[26:4] 7 tn “Number the people” is added here to the text for a smooth reading.
[26:5] 8 tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.
[26:7] 9 sn The Reubenites had decreased from 46,500 to 43,730.
[26:8] 10 tc The MT has “and the sons of Pallu.”
[26:9] 11 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”
[26:13] 12 tc This is “Zohar” in Exod 6:15 and Gen 46:10.
[26:14] 13 sn Before entering Sinai the tribe numbered 59,300, the third largest. Now it was about one-third its original size.
[26:16] 14 tc The MT of Gen 46:16 reads this as “Ezbon.”
[26:16] 15 tc The Greek version and Smr have “Ad[d]i,” probably by confusion of letters.
[26:17] 16 tc Gen 46:16 and the LXX here read “Arodi.”
[26:18] 17 sn The Gadites decreased from 45,650 to 40,500.
[26:21] 18 tc Smr and the Greek version have “Hamuel.”
[26:22] 19 sn The Judahites increased from 74,600 to 76,500.
[26:25] 20 sn The Issacharites increased from 54,400 to 64,300.
[26:27] 21 sn The Zebulunites showed a slight increase from 57,400 to 60,500.
[26:34] 22 sn The Manassehites increased from 32,200 to 52,700.
[26:37] 23 sn This is a significant reduction from the first count of 40,500.
[26:39] 24 tc With the exception of a few manuscripts the MT has Shephupham. The spelling in the translation above is supported by Smr and the ancient versions.
[26:40] 25 tc The LXX has Adar. Cf. 1 Chr 8:3.
[26:40] 26 tc “From Ard” is not in the Hebrew text.
[26:41] 27 sn The Benjaminites increased from 35,400 to 45,600. The Greek version has here 35,500.
[26:43] 28 sn The Danites increased from 62,700 to 64,400.
[26:46] 29 tn Also mentioned in 1 Chr 7:30.
[26:47] 30 sn The Asherites increased from 41,500 to 53,400.
[26:50] 31 sn The Naphtalites decreased from 53,400 to 45,400.
[26:51] 32 sn This number shows only a slightly smaller total in the second census; the first was 603,550.
[26:54] 33 tn Heb “to many you will multiply his inheritance.”
[26:54] 34 tn Heb “to a few you will lessen his inheritance.”
[26:54] 35 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
[26:59] 37 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.
[26:61] 38 tn The expression אֵשׁ זָרָה (’esh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ’ish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qÿtoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[26:61] sn This event is narrated in Lev 10:1-7.
[26:63] 39 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[26:64] 40 tn “who had been” is added to clarify the text.
[27:1] 41 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] 42 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
[27:3] 43 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] 44 tn Heb “in the midst of.”
[27:3] 45 tn The word order is emphatic: “but in/on account of his own sins he died.”
[27:4] 46 tn That is, the possession of land, or property, among the other families of their tribe.
[27:4] 47 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
[27:7] 48 tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [dovÿrot] with כֵּן [ken]).
[27:7] 49 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] 50 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] 51 tn Heb “a man, if he dies.”
[27:11] 52 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] 53 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] 54 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] 55 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
[27:12] 56 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] 57 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] 59 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] 60 tn The preposition on the relative pronoun has the force of “because of the fact that.”
[27:14] 61 tn The verb is the second masculine plural form.
[27:14] 63 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] 64 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
[27:16] 65 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
[27:17] 66 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] 67 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] 69 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] 70 sn This symbolic act would indicate the transfer of leadership to Joshua.
[27:19] 71 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
[27:19] 72 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] 73 tn Heb “in their eyes.”
[27:20] 74 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] 75 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] 77 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
[27:21] 79 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] 80 tn Heb “mouth,” meaning what he will say.
[28:1] 84 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] 85 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
[28:2] 86 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] 87 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
[28:2] 88 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
[28:3] 89 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] 90 tn Heb “between the evenings” meaning between dusk and dark.
[28:5] 91 sn That is about two quarts.
[28:5] 92 sn That is about one quart.
[28:7] 93 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
[28:7] 94 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] 95 tn Heb “as the grain offering of the morning and as its drink offering.”
[28:9] 96 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] 97 sn That is, about 4 quarts.
[28:10] 98 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
[28:11] 99 tn Heb “of your months.”
[28:14] 100 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] 101 tn Heb “a month in its month.”
[28:15] 102 tn Heb “one kid of the goats.”
[28:18] 103 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
[28:19] 104 tn Heb “unblemished they will be to you.” So also in v. 31.
[29:7] 105 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] 106 tn Heb “they shall be to you without blemish.”
[29:20] 107 tn The words “you must offer” are implied.
[29:40] 108 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] 109 tn Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[30:1] 110 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] 112 tn Heb “This is the word which.”
[30:2] 113 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”
[30:2] 114 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
[30:2] 115 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] 116 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] 117 tn Heb “according to all that goes out of his mouth.”
[30:3] 118 tn The qualification comes at the end of the verse, and simply says “in her youth.”
[30:3] 119 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] 120 tn The intent of this expression is that he does not object to the vow.
[30:4] 121 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] 122 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] 123 tn The Hebrew “all will not stand” is best rendered “none will stand.”
[30:5] 124 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] 125 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
[30:6] 126 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] 127 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] 128 tn Heb “which [she is] under it.”
[30:9] 129 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] 130 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] 131 tn Heb whatever proceeds from her lips.”
[30:13] 132 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] 133 tn Heb “or her husband can nullify.”
[30:14] 134 tn The sentence uses the infinitive absolute to strengthen the idea.
[30:15] 135 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.
[31:1] 137 sn This lengthy chapter records the mobilization of the troops (vv. 1-5), the war itself (vv. 6-13), the death of the captive women (vv. 14-18), the purification of the nations (vv. 19-24), and the distribution of the spoils (vv. 25-54). For more detail, see G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; and W. J. Dumbrell, “Midian – a Land or a League?” VT 25 (1975): 323-37.
[31:2] 138 tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.
[31:2] 139 sn The war was commanded by the
[31:2] 140 sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.
[31:3] 141 tn The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”
[31:4] 143 sn Some commentators argue that given the size of the nation (which they reject) the small number for the army is a sign of the unrealistic character of the story. The number is a round number, but it is also a holy war, and God would give them the victory. They are beginning to learn here, and at Jericho, and later against these Midianites under Gideon, that God does not want or need a large army in order to obtain victory.
[31:6] 144 tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.
[31:6] 145 sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”
[31:7] 146 sn Many modern biblical scholars assume that this passage is fictitious. The text says that they killed every male, but Judges accounts for the Midianites. The texts can be harmonized rather simply – they killed every Midianite who was in the battle. Midianite tribes and cities dotted the whole region, but that does not mean Israel went and killed every single one of them. There apparently was a core of Midianites whom Balaam had influenced to pervert Israel.
[31:8] 147 sn Here again we see that there was no unified empire, but Midianite tribal groups.
[31:8] 148 sn And what was Balaam doing among the Midianites? The implication is strong. This pagan diviner had to submit to the revealed will of God in the oracles, but he nonetheless could be hired. He had been a part of the attempt to destroy Israel that failed; he then apparently became part of the plan, if not the adviser, to destroy them with sexual immorality and pagan ritual.
[31:10] 149 tn Heb “burned with fire.”
[31:10] 150 tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.
[31:12] 152 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[31:12] 153 tn Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho.
[31:12] map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[31:15] 154 tn The verb is the Piel perfect of the word חָיָה (khayah, “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive.
[31:17] 155 tn Heb “every male among the little ones.”
[31:17] sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.
[31:17] 156 tn Heb “every woman who has known [a] man by lying with a man.”
[31:18] 157 tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.
[31:18] 158 tn Heb “who have not known [a] man by lying with a man.”
[31:18] 159 sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.
[31:20] 160 sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the
[31:23] 161 sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the
[31:26] 162 tn The idiom here is “take up the head,” meaning take a census, or count the totals.
[31:28] 163 tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the
[31:32] 165 tn Heb “had plundered.”
[31:35] 166 sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only twelve thousand soldiers fought the Midianites, but they brought back this amount of plunder, including 32,000 girls. Until a solution for numbers in the book can be found, or the current translation confirmed, one must remain cautious in interpretation.
[31:38] 167 tn The word “numbered” has been supplied in the translation for clarity.
[31:42] 169 tn Heb “the men who were fighting.”
[31:49] 170 tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[31:49] 171 tn Heb “lifted up the head.”
[31:49] 172 tn Heb “in our hand.”
[31:50] 173 tn Heb “our souls.”
[31:50] 174 sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared.
[31:52] 175 sn Or about 420 imperial pounds.
[31:54] 176 tn The Hebrew text does not repeat the word “commanders” here, but it is implied.
[31:54] 177 tn The purpose of the offering was to remind the
[32:1] 178 sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.
[32:1] 179 tn Heb “the place was a place of/for cattle.”
[32:3] 180 tc Smr and the LXX have Sibmah. Cf. v. 38.
[32:3] 181 tn Cf. Baal-meon in v. 38.
[32:4] 182 tn The verb is the Hiphil perfect of נָכָה (nakhah), a term that can mean “smite, strike, attack, destroy.”
[32:5] 184 tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.
[32:5] 185 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[32:6] 186 tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”
[32:7] 187 tn Heb “heart.” So also in v. 9.
[32:9] 188 tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.
[32:9] 189 tn The infinitive construct here with lamed (ל) is functioning as a result clause.
[32:9] 190 tn The
[32:11] 191 tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the
[32:11] 192 tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.
[32:11] 193 tc The LXX adds “those knowing bad and good.”
[32:11] 194 tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.
[32:13] 195 tn Heb “in the eyes of.”
[32:13] 196 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”
[32:15] 197 tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.
[32:15] 198 tn Heb “and you will destroy all this people.”
[32:16] 199 tn Heb “our little ones.”
[32:17] 200 tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.
[32:17] 201 tn Heb “from before.”
[32:19] 202 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[32:20] 203 tn Heb “said to them.”
[32:23] 204 tn The nuance of the perfect tense here has to be the future perfect.
[32:24] 205 tn Heb “that which goes out/has gone out of your mouth.”
[32:29] 206 tn Heb “and the land is subdued before you.”
[32:31] 207 tn Heb “that which the Lord has spoken to your servants, thus we will do.”
[32:32] 208 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[32:33] 209 tn Heb “the land with its cities in the borders of the cities of the land all around.”
[32:38] 210 tn Heb “called names.”
[33:1] 212 sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15), the wilderness wanderings (vv. 16-36), from Kadesh to Moab (vv. 37-49), and final orders for Canaan (vv. 50-56).
[33:2] 214 tn Heb “their goings out.”
[33:3] 217 tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).
[33:3] 218 tn Heb “in the eyes.”
[33:8] 219 tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”
[33:45] 221 tn Iim is a shortened form of the name Iye-abarim mentioned in v. 44.
[33:48] 222 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarity.
[33:48] 223 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
