Numbers 27-31
New English Translation
Special Inheritance Laws
27 [a] 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,[b] the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 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, 3 “Our father died in the wilderness, although[c] he was not part of[d] the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin,[e] and he had no sons. 4 Why should the name of our father be lost from among his family because he had no son? Give us a possession[f] among the relatives[g] of our father.”
5 So Moses brought their case before the Lord. 6 The Lord said to Moses: 7 “The daughters of Zelophehad have a valid claim.[h] You must indeed[i] give them possession of an inheritance among their father’s relatives, and you must transfer[j] the inheritance of their father to them. 8 And you must tell the Israelites, ‘If a man dies[k] and has no son, then you must transfer his inheritance to his daughter; 9 and if he has no daughter, then you are to give his inheritance to his brothers; 10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 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,[l] as the Lord commanded Moses.’”
Leadership Change
12 [m] Then the Lord said to Moses, “Go up this mountain of the Abarim range,[n] and see[o] the land I have given[p] to the Israelites. 13 When you have seen it, you will be gathered[q] to your ancestors,[r] as Aaron your brother was gathered to his ancestors.[s] 14 For[t] in the wilderness of Zin when the community rebelled against me, you[u] rebelled against my command[v] to show me as holy[w] before their eyes over the water—the water of Meribah in Kadesh in the wilderness of Zin.”
15 Then Moses spoke to the Lord: 16 “Let the Lord, the God of the spirits of all humankind,[x] appoint[y] a man over the community, 17 who will go out before them, and who will come in before them,[z] and who will lead them out, and who will bring them in, so that[aa] the community of the Lord may not be like sheep that have no shepherd.”
18 The Lord replied[ab] to Moses, “Take Joshua son of Nun, a man in whom is the Spirit,[ac] and lay your hand on him;[ad] 19 set him[ae] before Eleazar the priest and before the whole community, and commission[af] him publicly.[ag] 20 Then you must delegate[ah] some of your authority[ai] to him, so that the whole community of the Israelites will be obedient.[aj] 21 And he will stand before Eleazar the priest, who[ak] will seek counsel[al] for him before the Lord by the decision of the Urim.[am] At his command[an] they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”
22 So Moses did as the Lord commanded him; he took Joshua and set[ao] him before Eleazar the priest and before the whole community. 23 He laid his hands on him and commissioned him, just as the Lord commanded,[ap] by the authority[aq] of Moses.
Daily Offerings
28 [ar] The Lord spoke to Moses: 2 “Command the Israelites:[as] ‘With regard to my offering,[at] be sure to offer[au] my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’[av] 3 You will say to them, ‘This is the offering made by fire that you must offer to the Lord: two unblemished lambs one year old each day for a continual[aw] burnt offering. 4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon,[ax] 5 with one-tenth of an ephah[ay] of finely ground flour as a grain offering mixed with one-quarter of a hin[az] of pressed olive oil. 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.
7 “‘And its drink offering must be one-quarter of a hin for each lamb.[ba] You must pour out the strong drink[bb] as a drink offering to the Lord in the Holy Place. 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,[bc] you must offer it as an offering made by fire, as a pleasing aroma to the Lord.
Weekly Offerings
9 “‘On the Sabbath day, you must offer[bd] two unblemished lambs a year old, and two-tenths of an ephah[be] of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 10 This is the burnt offering for every Sabbath,[bf] besides the continual burnt offering and its drink offering.
Monthly Offerings
11 “‘On the first day of each month[bg] you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old, 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, 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. 14 For their drink offerings, include[bh] 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[bi] throughout the months of the year. 15 And one male goat[bj] must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.
The Passover
16 “‘On the fourteenth day of the first month is the Lord’s Passover. 17 And on the fifteenth day of this month is the festival. For seven days bread made without yeast must be eaten. 18 And on the first day there is to be a holy assembly; you must do no ordinary work[bk] on it.
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.[bl] 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. 21 For each of the seven lambs you are to offer one-tenth of an ephah, 22 as well as one goat for a purification offering, to make atonement for you. 23 You must offer these in addition to the burnt offering in the morning that is for a continual burnt offering. 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. 25 On the seventh day you are to have a holy assembly, you must do no regular work.
Firstfruits
26 “‘Also, on the day of the firstfruits, 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. 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 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, 29 with one-tenth for each of the seven lambs, 30 as well as one male goat to make an atonement for you. 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.
Blowing Trumpets
29 “‘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. 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.
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, 4 and one-tenth for each of the seven lambs, 5 with one male goat for a purification offering to make an atonement for you; 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.
The Day of Atonement
7 “‘On the tenth day of this seventh month you are to have a holy assembly. You must humble yourselves;[bm] you must not do any work on it. 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.[bn] 9 Their grain offerings must be of finely ground flour mixed with olive oil, three-tenths of an ephah for the bull, two-tenths for the ram, 10 and one-tenth for each of the seven lambs, 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.
The Feast of Temporary Shelters
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. 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. 14 Their grain offerings 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, 15 and one-tenth for each of the fourteen lambs, 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.
17 “‘On the second day you must offer twelve young bulls, two rams, fourteen lambs one year old, all without blemish, 18 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 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.
20 “‘On the third day you must offer[bo] eleven bulls, two rams, fourteen lambs one year old, all without blemish, 21 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 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.
23 “‘On the fourth day you must offer ten bulls, two rams, and fourteen lambs one year old, all without blemish, 24 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 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.
26 “‘On the fifth day you must offer nine bulls, two rams, and fourteen lambs one year old, all without blemish, 27 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 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 “‘On the sixth day you must offer eight bulls, two rams, and fourteen lambs one year old, all without blemish, 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, 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.
32 “‘On the seventh day you must offer seven bulls, two rams, and fourteen lambs one year old, all without blemish, 33 and their grain offerings and their drink offerings for the bulls, for the rams, and for the lambs, according to their number as prescribed, 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.
35 “‘On the eighth day you are to have a holy assembly; you must do no ordinary work on it. 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, 37 and with their grain offerings and their drink offerings for the bull, for the ram, and for the lambs, according to their number as prescribed, 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.
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.’” 40 (30:1)[bp] So Moses told the Israelites everything, just as the Lord had commanded him.[bq]
Vows Made by Men
30 [br] Moses told the leaders[bs] of the tribes concerning the Israelites, “This is what[bt] the Lord has commanded: 2 If a man[bu] makes a vow[bv] to the Lord or takes an oath[bw] of binding obligation on himself,[bx] he must not break his word, but must do whatever he has promised.[by]
Vows Made by Single Women
3 “If a young[bz] woman who is still living[ca] in her father’s house makes a vow to the Lord or places herself under an obligation, 4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her,[cb] then all her vows will stand,[cc] and every obligation to which she has pledged herself will stand. 5 But if her father overrules her when he hears[cd] about it, then none[ce] of her vows or her obligations that she has pledged for herself will stand. And the Lord will release[cf] her from it, because her father overruled her.
Vows Made by Married Women
6 “And if she marries a husband while under a vow,[cg] or she uttered anything impulsively[ch] by which she has pledged herself, 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 that she has pledged for herself will stand. 8 But if when her husband hears it he overrules her, then he will nullify[ci] the vow she has taken,[cj] and whatever she uttered impulsively that she has pledged for herself. And the Lord will release her from it.
Vows Made by Widows
9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact.[ck] 10 If she made the vow in her husband’s house or put herself under obligation with an oath, 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. 12 But if her husband clearly nullifies[cl] them when he hears them, then whatever she says[cm] by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.
13 “Any vow or sworn obligation that would bring affliction to her,[cn] her husband can confirm or nullify.[co] 14 But if her husband remains completely silent[cp] 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 her when he heard them. 15 But if he should nullify them after he has heard them, then he will bear her iniquity.”[cq]
16 These are the statutes that the Lord commanded Moses, relating to[cr] a man and his wife, and a father and his young daughter who is still living in her father’s house.
The Midianite War
31 [cs] The Lord spoke to Moses: 2 “Exact vengeance[ct] for the Israelites from the Midianites[cu]—after that you will be gathered to your people.”[cv]
3 So Moses spoke to the people: “Arm[cw] men from among you for the war, to attack the Midianites and to execute[cx] the Lord’s vengeance on Midian. 4 You must send to the battle 1,000 men from every tribe throughout all the tribes of Israel.”[cy] 5 So 1,000 from every tribe, 12,000 armed for battle in all, were provided out of the thousands of Israel.
Campaign Against the Midianites
6 So Moses sent them to the war, 1,000 from every tribe, with Phinehas son of Eleazar the priest, who was in charge[cz] of the holy articles[da] and the signal trumpets. 7 They fought against the Midianites, as the Lord commanded Moses, and they killed every male.[db] 8 They killed the kings of Midian in addition to those slain—Evi, Rekem, Zur, Hur, and Reba—five Midianite kings.[dc] They also killed Balaam son of Beor with the sword.[dd]
9 The Israelites took the women of Midian captive along with their little ones, and took all their herds, all their flocks, and all their goods as plunder. 10 They burned[de] all their towns[df] where they lived and all their encampments. 11 They took all the plunder and all the spoils, both people and animals. 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 rift valley plains[dg] of Moab, along the Jordan River[dh] across from Jericho.[di] 13 Moses, Eleazar the priest, and all the leaders of the community went out to meet them outside the camp.
The Death of the Midianite Women
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. 15 Moses said to them, “Have you allowed all the women to live?[dj] 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! 17 Now therefore kill every boy,[dk] and kill every woman who has been intimate with a man in bed.[dl] 18 But all the young women[dm] who have not experienced a man’s bed[dn] will be yours.[do]
Purification After Battle
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. 20 You must purify each garment and everything that is made of skin, everything made of goats’ hair, and everything made of wood.”[dp]
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: 22 ‘Only the gold, the silver, the bronze, the iron, the tin, and the lead, 23 everything that may stand the fire, you are to pass through the fire,[dq] 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. 24 You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.’”
The Distribution of Spoils
25 Then the Lord spoke to Moses: 26 “You and Eleazar the priest, and all the family leaders of the community, take the sum[dr] of the plunder that was captured, both people and animals. 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.
28 “You must exact[ds] a tribute for the Lord from the fighting men who went out to battle: one life out of 500, from the people, the cattle, and from the donkeys and the sheep. 29 You are to take it from their half share and give it to Eleazar the priest for a raised offering to the Lord. 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 So Moses and Eleazar the priest did as the Lord commanded Moses. 32 The spoil that remained of the plunder that the fighting men[dt] had gathered[du] was 675,000 sheep, 33 72,000 cattle, 34 61,000 donkeys, 35 and 32,000[dv] young women who had not experienced a man’s bed.[dw]
36 The half portion of those who went to war numbered 337,500 sheep; 37 the Lord’s tribute from the sheep was 675. 38 The cattle numbered[dx] 36,000; the Lord’s tribute was 72. 39 The donkeys were 30,500, of which the Lord’s tribute was 61. 40 The people were 16,000, of which the Lord’s tribute was 32 people.[dy]
41 So Moses gave the tribute, which was the Lord’s raised offering, to Eleazar the priest, as the Lord commanded Moses.
42 From the Israelites’ half share that Moses had separated from the fighting men,[dz] 43 there were 337,500 sheep from the portion belonging to the community, 44 36,000 cattle, 45 30,500 donkeys, 46 and 16,000 people.
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.
48 Then the officers who were over the thousands of the army, the commanders over thousands and the commanders over hundreds, approached Moses 49 and said to him,[ea] “Your servants have taken a count[eb] of the men who were in the battle, who were under our authority,[ec] and not one is missing. 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[ed] before the Lord.”[ee] 51 Moses and Eleazar the priest took the gold from them, all of it in the form of ornaments. 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.[ef] 53 Each soldier had taken plunder for himself. 54 So Moses and Eleazar the priest received the gold from the commanders of thousands and commanders[eg] of hundreds and brought it into the tent of meeting as a memorial[eh] for the Israelites before the Lord.
Footnotes
- Numbers 27:1 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.
- Numbers 27:1 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
- Numbers 27:3 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.
- Numbers 27:3 tn Heb “in the midst of.”
- Numbers 27:3 tn The word order is emphatic: “but in/on account of his own sins he died.”
- Numbers 27:4 tn That is, the possession of land, or property, among the other families of their tribe.
- Numbers 27:4 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
- Numbers 27:7 tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [doverot] with כֵּן [ken]).
- Numbers 27:7 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.
- Numbers 27:7 tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (ʿavar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”
- Numbers 27:8 tn Heb “a man, if he dies.”
- Numbers 27:11 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.
- Numbers 27:12 sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipiński, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
- Numbers 27:12 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.
- Numbers 27:12 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
- Numbers 27:12 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.
- Numbers 27:13 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.
- Numbers 27:13 tn Heb “people.”
- Numbers 27:13 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.
- Numbers 27:14 tn The preposition on the relative pronoun has the force of “because of the fact that.”
- Numbers 27:14 tn The verb is the second masculine plural form.
- Numbers 27:14 tn Heb “mouth.”
- Numbers 27:14 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.
- Numbers 27:16 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
- Numbers 27:16 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
- Numbers 27:17 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).
- Numbers 27:17 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.
- Numbers 27:18 tn Or “said.”
- Numbers 27:18 sn The word “spirit” probably refers to the Holy 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.”
- Numbers 27:18 sn This symbolic act would indicate the transfer of leadership to Joshua.
- Numbers 27:19 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
- Numbers 27:19 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.
- Numbers 27:19 tn Heb “in their eyes.”
- Numbers 27:20 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.
- Numbers 27:20 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.
- Numbers 27:20 tn Heb “hear.”
- Numbers 27:21 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
- Numbers 27:21 tn Heb “ask.”
- Numbers 27:21 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.
- Numbers 27:21 tn Heb “mouth,” meaning what he will say.
- Numbers 27:22 tn Heb “stood.”
- Numbers 27:23 tn Heb “spoke.”
- Numbers 27:23 tn Heb “hand.”
- Numbers 28:1 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.
- Numbers 28:2 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
- Numbers 28:2 tn The 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.
- Numbers 28:2 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
- Numbers 28:2 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
- Numbers 28:3 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.
- Numbers 28:4 tn Heb “between the evenings” meaning between dusk and dark.
- Numbers 28:5 sn That is about two quarts.
- Numbers 28:5 sn That is about one quart.
- Numbers 28:7 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
- Numbers 28:7 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).
- Numbers 28:8 tn Heb “as the grain offering of the morning and as its drink offering.”
- Numbers 28:9 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.
- Numbers 28:9 sn That is, about 4 quarts.
- Numbers 28:10 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
- Numbers 28:11 tn Heb “of your months.”
- Numbers 28:14 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.
- Numbers 28:14 tn Heb “a month in its month.”
- Numbers 28:15 tn Heb “one kid of the goats.”
- Numbers 28:18 tn Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.
- Numbers 28:19 tn Heb “unblemished they will be to you.” So also in v. 31.
- Numbers 29:7 tn Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.”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.
- Numbers 29:8 tn Heb “they shall be to you without blemish.”
- Numbers 29:20 tn The words “you must offer” are implied.
- Numbers 29:40 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.
- Numbers 29:40 tn Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
- Numbers 30:1 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.
- Numbers 30:1 tn Heb “heads.”
- Numbers 30:1 tn Heb “This is the word which.”
- Numbers 30:2 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man]—if….”
- Numbers 30:2 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
- Numbers 30:2 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishavaʿ shevuʿah). 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).
- Numbers 30:2 tn The Hebrew text hasלֶאְסֹר אִסָּר (leʾsor ʾissar), 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.
- Numbers 30:2 tn Heb “according to all that goes out of his mouth.”
- Numbers 30:3 tn The qualification comes at the end of the verse, and simply says “in her youth.”
- Numbers 30:3 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.
- Numbers 30:4 tn The intent of this expression is that he does not object to the vow.
- Numbers 30:4 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).
- Numbers 30:5 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.
- Numbers 30:5 tn The Hebrew “all will not stand” is best rendered “none will stand.”
- Numbers 30:5 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 Lord will not hold the woman responsible to do what she vowed.
- Numbers 30:6 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
- Numbers 30:6 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.”
- Numbers 30:8 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.
- Numbers 30:8 tn Heb “which [she is] under it.”
- Numbers 30:9 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.
- Numbers 30:12 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.
- Numbers 30:12 tn Heb whatever proceeds from her lips.”
- Numbers 30:13 tn The sentence uses the infinitive construct לְעַנֹּת (leʿannot, “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.
- Numbers 30:13 tn Heb “or her husband can nullify.”
- Numbers 30:14 tn The sentence uses the infinitive absolute to strengthen the idea.
- Numbers 30:15 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.
- Numbers 30:16 tn Heb “between.”
- Numbers 31:1 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.
- Numbers 31:2 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.
- Numbers 31:2 sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this—it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.
- Numbers 31:2 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.
- Numbers 31:3 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.”
- Numbers 31:3 tn Heb “give.”
- Numbers 31:4 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.
- Numbers 31:6 tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.
- Numbers 31:6 sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”
- Numbers 31:7 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.
- Numbers 31:8 sn Here again we see that there was no unified empire, but Midianite tribal groups.
- Numbers 31:8 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.
- Numbers 31:10 tn Heb “burned with fire.”
- Numbers 31:10 tn The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.
- Numbers 31:12 sn This is the area of the rift valley basin to the north of the Dead Sea and east of the Jordan. See the note at Num 21:1.
- Numbers 31:12 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
- Numbers 31:12 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.
- Numbers 31:15 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.
- Numbers 31:17 tn Heb “every male among the little ones.”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.
- Numbers 31:17 tn Heb “every woman, who is a knower of a man by the bed of a male.”
- Numbers 31:18 tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.
- Numbers 31:18 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
- Numbers 31:18 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.
- Numbers 31:20 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 Lord.
- Numbers 31:23 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 Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.
- Numbers 31:26 tn The idiom here is “take up the head,” meaning take a census, or count the totals.
- Numbers 31:28 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 Lord.
- Numbers 31:32 tn Heb “people.”
- Numbers 31:32 tn Heb “had plundered.”
- Numbers 31:35 sn Here again we encounter one of the difficulties of the book, the use of the large numbers. Only 12,000 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.
- Numbers 31:35 tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
- Numbers 31:38 tn The word “numbered” has been supplied in the translation for clarity.
- Numbers 31:40 tn Heb “soul.”
- Numbers 31:42 tn Heb “the men who were fighting.”
- Numbers 31:49 tn Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
- Numbers 31:49 tn Heb “lifted up the head.”
- Numbers 31:49 tn Heb “in our hand.”
- Numbers 31:50 tn Heb “our souls.”
- Numbers 31:50 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.
- Numbers 31:52 sn Or about 420 imperial pounds.
- Numbers 31:54 tn The Hebrew text does not repeat the word “commanders” here, but it is implied.
- Numbers 31:54 tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.
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