15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord. 15:14 If a resident foreigner is living 5 with you – or whoever is among you 6 in future generations 7 – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 8 15:15 One statute must apply 9 to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent 10 statute for your future generations. You and the resident foreigner will be alike 11 before the Lord. 15:16 One law and one custom must apply to you and to the resident foreigner who lives alongside you.’”
15:17 The Lord spoke to Moses: 15:18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you 12 15:19 and you eat 13 some of the food of the land, you must offer up a raised offering 14 to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour 15 as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up. 15:21 You must give to the Lord some of the first of your finely ground flour as a raised offering in your future generations.
15:22 16 “‘If you 17 sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses – 15:23 all that the Lord has commanded you by the authority 18 of Moses, from the day that the Lord commanded Moses and continuing through your future generations –
23:6 So he returned to him, and he was still 19 standing by his burnt offering, he and all the princes of Moab. 23:7 Then Balaam 20 uttered 21 his oracle, saying,
“Balak, the king of Moab, brought me 22 from Aram,
out of the mountains of the east, saying,
‘Come, pronounce a curse on Jacob for me;
come, denounce Israel.’ 23
23:8 How 24 can I curse 25 one whom God has not cursed,
or how can I denounce one whom the Lord has not denounced?
23:9 For from the top of the rocks I see them; 26
from the hills I watch them. 27
Indeed, a nation that lives alone,
and it will not be reckoned 28 among the nations.
23:10 Who 29 can count 30 the dust 31 of Jacob,
Or number 32 the fourth part of Israel?
Let me 33 die the death of the upright, 34
and let the end of my life 35 be like theirs.” 36
23:11 Then Balak said to Balaam, “What have you done to me? I brought you to curse my enemies, but on the contrary 37 you have only blessed them!” 38 23:12 Balaam replied, 39 “Must I not be careful 40 to speak what the Lord has put in my mouth?” 41 23:13 Balak said to him, “Please come with me to another place from which you can observe them. You will see only a part of them, but you will not see all of them. Curse them for me from there.”
23:14 So Balak brought Balaam 42 to the field of Zophim, to the top of Pisgah, 43 where 44 he built seven altars and offered a bull and a ram on each altar. 23:15 And Balaam 45 said to Balak, “Station yourself here 46 by your burnt offering, while I meet the Lord there. 23:16 Then the Lord met Balaam and put a message 47 in his mouth and said, “Return to Balak, and speak what I tell you.” 23:17 When Balaam 48 came to him, he was still standing by his burnt offering, along with the princes of Moab. And Balak said to him, “What has the Lord spoken?”
23:18 Balaam 49 uttered 50 his oracle, and said,
“Rise up, 51 Balak, and hear;
Listen to me, son of Zippor:
23:19 God is not a man, that he should lie,
nor a human being, 52 that he should change his mind.
Has he said, and will he not do it?
Or has he spoken, and will he not make it happen? 53
23:20 Indeed, I have received a command 54 to bless;
he has blessed, 55 and I cannot reverse it. 56
23:21 He 57 has not looked on iniquity in Jacob, 58
nor has he seen trouble 59 in Israel.
The Lord their God is with them;
his acclamation 60 as king is among them.
23:22 God brought them 61 out of Egypt.
They have, as it were, the strength of a wild bull. 62
23:23 For there is no spell against 63 Jacob,
nor is there any divination against Israel.
At this time 64 it must be said 65 of Jacob
and of Israel, ‘Look at 66 what God has done!’
24:1 67 When Balaam saw that it pleased the Lord to bless Israel, 68 he did not go as at the other times 69 to seek for omens, 70 but he set his face 71 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 72 and the Spirit of God came upon him. 24:3 Then he uttered this oracle: 73
“The oracle 74 of Balaam son of Beor;
the oracle of the man whose eyes are open; 75
24:4 the oracle of the one who hears the words of God,
who sees a vision from the Almighty,
although falling flat on the ground 76 with eyes open: 77
24:5 ‘How 78 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 79 valleys 80 stretched forth,
like gardens by the river’s side,
like aloes 81 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 82
and their descendants will be like abundant 83 water; 84
their king will be greater than Agag, 85
and their kingdom will be exalted.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 86
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 87 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 88 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 89 them these three times! 24:11 So now, go back where you came from! 90 I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”
24:12 Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, 24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 91 the commandment 92 of the Lord to do either good or evil of my own will, 93 but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go 94 back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” 95
24:15 Then he uttered this oracle: 96
“The oracle of Balaam son of Beor;
the oracle of the man whose eyes are open;
24:16 the oracle of the one who hears the words of God,
and who knows the knowledge of the Most High,
who sees a vision from the Almighty,
although falling flat on the ground with eyes open:
24:17 ‘I see him, but not now;
I behold him, but not close at hand. 97
A star 98 will march forth 99 out of Jacob,
and a scepter 100 will rise out of Israel.
He will crush the skulls 101 of Moab,
and the heads 102 of all the sons of Sheth. 103
24:18 Edom will be a possession,
Seir, 104 his enemies, will also be a possession;
but Israel will act valiantly.
24:19 A ruler will be established from Jacob;
he will destroy the remains of the city.’” 105
24:20 Then Balaam 106 looked on Amalek and delivered this oracle: 107
“Amalek was the first 108 of the nations,
but his end will be that he will perish.”
24:21 Then he looked on the Kenites and uttered this oracle:
“Your dwelling place seems strong,
and your nest 109 is set on a rocky cliff.
24:22 Nevertheless the Kenite will be consumed. 110
How long will Asshur take you away captive?”
24:23 Then he uttered this oracle:
“O, who will survive when God does this! 111
24:24 Ships will come from the coast of Kittim, 112
and will afflict Asshur, 113 and will afflict Eber,
and he will also perish forever.” 114
24:25 Balaam got up and departed and returned to his home, 115 and Balak also went his way.
25:1 116 When 117 Israel lived in Shittim, the people began to commit sexual immorality 118 with the daughters of Moab. 25:2 These women invited 119 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 120 25:3 When Israel joined themselves to Baal-peor, 121 the anger of the Lord flared up against Israel.
25:4 The Lord said to Moses, “Arrest all the leaders 122 of the people, and hang them up 123 before the Lord in broad daylight, 124 so that the fierce anger of the Lord may be turned away from Israel.” 25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men 125 who were joined to Baal-peor.”
25:6 Just then 126 one of the Israelites came and brought to his brothers 127 a Midianite woman in the plain view of Moses and of 128 the whole community of the Israelites, while they 129 were weeping at the entrance of the tent of meeting. 25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, 130 he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent 131 and thrust through the Israelite man and into the woman’s abdomen. 132 So the plague was stopped from the Israelites. 133 25:9 Those that died in the plague were 24,000.
25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 134 for my sake among them, so that I did not consume the Israelites in my zeal. 135 25:12 Therefore, announce: 136 ‘I am going to give 137 to him my covenant of peace. 138 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 139 and has made atonement 140 for the Israelites.’”
25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan 141 of the Simeonites. 25:15 The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader 142 over the people of a clan of Midian. 143
25:16 Then the Lord spoke to Moses: 25:17 “Bring trouble 144 to the Midianites, and destroy them, 25:18 because they bring trouble to you by their treachery with which they have deceived 145 you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, 146 their sister, who was killed on the day of the plague that happened as a result of Peor.”
26:1 147 After the plague the Lord said to Moses and to Eleazar son of Aaron the priest, 148 26:2 “Take a census of the whole community of Israelites, from twenty years old and upward, by their clans, 149 everyone who can serve in the army of Israel.” 150 26:3 So Moses and Eleazar the priest spoke with them in the plains of Moab, by the Jordan River 151 across from Jericho. 152 They said, 26:4 “Number the people 153 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 154 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. 155 26:8 Pallu’s descendant 156 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 157 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, 158 the family of the Zerahites; and from Shaul, the family of the Shaulites. 26:14 These were the families of the Simeonites, 22,200. 159
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, 160 the family of the Oznites; from Eri, 161 the family of the Erites; 26:17 from Arod, 162 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. 163
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, 164 the family of the Hamulites. 26:22 These were the families of Judah according to those numbered of them, 76,500. 165
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. 166
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. 167
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. 168
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. 169 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, 170 the family of the Shuphamites; from Hupham, the family of the Huphamites. 26:40 The descendants of Bela were Ard 171 and Naaman. From Ard, 172 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. 173
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. 174
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. 175 26:47 These are the families of the Asherites, according to those numbered of them, 53,400. 176
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. 177
26:51 These were those numbered of the Israelites, 601,730. 178
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, 179 and to a smaller group you will give a smaller inheritance. 180 To each one its inheritance must be given according to the number of people in it. 181 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 182 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 183 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 184 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. 185 26:64 But there was not a man among these who had been 186 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.
11:1 So the leaders of the people settled in Jerusalem, 187 while the rest of the people cast lots to bring one out of every ten to settle in Jerusalem, the holy city, while the other nine 188 remained in other cities. 11:2 The people gave their blessing on all the men who volunteered to settle in Jerusalem.
11:3 These are the provincial leaders 189 who settled in Jerusalem. (While other Israelites, the priests, the Levites, the temple attendants, and the sons of the servants of Solomon settled in the cities of Judah, each on his own property in their cities, 11:4 some of the descendants of Judah and some of the descendants of Benjamin settled in Jerusalem.)
Of the descendants of Judah:
Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, from the descendants of Perez; 11:5 and Maaseiah son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, from the descendants of Shelah. 190 11:6 The sum total of the descendants of Perez who were settling in Jerusalem was 468 exceptional men.
11:7 These are the descendants of Benjamin:
Sallu son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah, 11:8 and his followers, 191 Gabbai and Sallai – 928 in all. 11:9 Joel son of Zicri was the officer in charge of them, and Judah son of Hassenuah was second-in-command over the city.
11:10 From the priests:
Jedaiah son of Joiarib, Jakin, 11:11 Seraiah son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, supervisor in the temple of God, 11:12 and their colleagues 192 who were carrying out work for the temple – 822; and Adaiah son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malkijah, 11:13 and his colleagues who were heads of families 193 – 242; and Amashsai son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, 11:14 and his colleagues 194 who were exceptional men – 128. The officer over them was Zabdiel the son of Haggedolim.
11:15 From the Levites:
Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 11:16 Shabbethai and Jozabad, leaders 195 of the Levites, were in charge of the external work for the temple of God; 11:17 Mattaniah son of Mica, the son of Zabdi, the son of Asaph, the praise 196 leader who led in thanksgiving and prayer; Bakbukiah, second among his colleagues; and Abda son of Shammua, the son of Galal, the son of Jeduthun. 11:18 The sum total of the Levites in the holy city was 284.
11:19 And the gatekeepers:
Akkub, Talmon and their colleagues who were guarding the gates – 172.
11:20 And the rest of the Israelites, with the priests and the Levites, were in all the cities of Judah, each on his own property.
11:21 The temple attendants were living on Ophel, and Ziha and Gishpa were over them. 197
11:22 The overseer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica. He was one of Asaph’s descendants who were the singers responsible for the service of the temple of God. 11:23 For they were under royal orders 198 which determined their activity day by day. 199
11:24 Pethahiah son of Meshezabel, one of the descendants of Zerah son of Judah, was an adviser to the king 200 in every matter pertaining to the people.
11:25 As for the settlements with their fields, some of the people of Judah settled in Kiriath Arba and its neighboring villages, 201 in Dibon and its villages, in Jekabzeel and its settlements, 11:26 in Jeshua, in Moladah, in Beth Pelet, 11:27 in Hazar Shual, in Beer Sheba and its villages, 11:28 in Ziklag, in Meconah and its villages, 11:29 in En Rimmon, in Zorah, in Jarmuth, 11:30 Zanoah, Adullam and their settlements, in Lachish and its fields, and in Azekah and its villages. So they were encamped from Beer Sheba to the Valley of Hinnom.
11:31 Some of the descendants of 202 Benjamin settled in Geba, 203 Micmash, Aija, Bethel 204 and its villages, 11:32 in Anathoth, Nob, and Ananiah, 11:33 in Hazor, 205 Ramah, and Gittaim, 11:34 in Hadid, Zeboim, and Neballat, 11:35 in Lod, Ono, and 206 the Valley of the Craftsmen. 207 11:36 Some of the Judean divisions of the Levites settled in Benjamin.
12:1 These are the priests and Levites who returned 208 with Zerubbabel son of Shealtiel and Jeshua: Seraiah, Jeremiah, Ezra, 12:2 Amariah, Malluch, Hattush, 12:3 Shecaniah, Rehum, Meremoth, 12:4 Iddo, Ginnethon, 209 Abijah, 12:5 Mijamin, Moadiah, Bilgah, 12:6 Shemaiah, Joiarib, Jedaiah, 12:7 Sallu, Amok, Hilkiah, and Jedaiah. These were the leaders 210 of the priests and their colleagues 211 in the days of Jeshua.
12:8 And the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who together with his colleagues 212 was in charge of the songs of thanksgiving. 12:9 Bakbukiah and Unni, 213 their colleagues, stood opposite them in the services.
12:10 Jeshua was the father of 214 Joiakim, Joiakim was the father of Eliashib, Eliashib was the father of Joiada, 12:11 Joiada was the father of Jonathan, and Jonathan was the father of Jaddua.
12:12 In the days of Joiakim, these were the priests who were leaders of the families: of Seraiah, Meraiah; of Jeremiah, Hananiah; 12:13 of Ezra, Meshullam; of Amariah, Jehohanan; 12:14 of Malluch, 215 Jonathan; of Shecaniah, 216 Joseph; 12:15 of Harim, Adna; of Meremoth, 217 Helkai; 12:16 of Iddo, 218 Zechariah; of Ginnethon, Meshullam; 12:17 of Abijah, Zicri; of Miniamin and 219 of Moadiah, Piltai; 12:18 of Bilgah, Shammua; of Shemaiah, Jehonathan; 12:19 of Joiarib, Mattenai; of Jedaiah, Uzzi; 12:20 of Sallu, 220 Kallai; of Amok, Eber; 12:21 of Hilkiah, Hashabiah; of Jedaiah, Nethanel.
12:22 As for the Levites, 221 in the days of Eliashib, Joiada, Johanan and Jaddua the heads of families were recorded, as were the priests during the reign of Darius the Persian. 12:23 The descendants of Levi were recorded in the Book of the Chronicles 222 as heads of families up to the days of Johanan son of Eliashib. 12:24 And the leaders of the Levites were Hashabiah, Sherebiah, Jeshua son of Kadmiel, and their colleagues, who stood opposite them to offer praise and thanks, one contingent corresponding to the other, as specified by 223 David the man of God.
12:25 Mattaniah, Bakbukiah, Obadiah, Meshullam, Talmon, and Akkub were gatekeepers who were guarding the storerooms at the gates. 12:26 These all served in the days of Joiakim son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor and of Ezra the priestly scribe. 224
12:27 At the dedication of the wall of Jerusalem, 225 they sought out the Levites from all the places they lived 226 to bring them to Jerusalem to celebrate the dedication joyfully with songs of thanksgiving and songs accompanied by cymbals, harps, and lyres. 12:28 The singers 227 were also assembled from the district around Jerusalem and from the settlements of the Netophathites 12:29 and from Beth Gilgal and from the fields of Geba and Azmaveth, for the singers had built settlements for themselves around Jerusalem. 12:30 When the priests and Levites had purified themselves, they purified the people, the gates, and the wall.
12:31 I brought the leaders of Judah up on top of the wall, and I appointed two large choirs to give thanks. One was to proceed 228 on the top of the wall southward toward the Dung Gate. 12:32 Going after them were Hoshaiah, half the leaders of Judah, 12:33 Azariah, Ezra, Meshullam, 12:34 Judah, Benjamin, Shemaiah, Jeremiah, 12:35 some of the priests 229 with trumpets, Zechariah son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph, 12:36 and his colleagues – Shemaiah, Azarel, Milalai, Gilalai, Maai, Nethanel, Judah, and Hanani – with musical instruments of 230 David the man of God. (Ezra the scribe led them.) 231 12:37 They went over the Fountain Gate and continued directly up the steps of the City of David on the ascent to the wall. They passed the house of David and continued on to the Water Gate toward the east.
12:38 The second choir was proceeding 232 in the opposite direction. I followed them, along with half the people, on top of the wall, past the Tower of the Ovens to the Broad Wall, 12:39 over the Ephraim Gate, the Jeshanah Gate, 233 the Fish Gate, the Tower of Hananel, and the Tower of the Hundred, to the Sheep Gate. They stopped 234 at the Gate of the Guard.
12:40 Then the two choirs that gave thanks took their stations 235 in the temple of God. I did also, along with half the officials with me, 12:41 and the priests – Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with their trumpets – 12:42 and also Maaseiah, Shemaiah, Eleazar, Uzzi, Jehohanan, Malkijah, Elam, and Ezer. The choirs sang loudly 236 under the direction of Jezrahiah. 12:43 And on that day they offered great sacrifices and rejoiced, for God had given them great joy. The women and children also rejoiced. The rejoicing in Jerusalem could be heard from far away.
12:44 On that day men were appointed over the storerooms for the contributions, first fruits, and tithes, to gather into them from 237 the fields of the cities the portions prescribed by the law for the priests and the Levites, for the people of Judah 238 took delight in the priests and Levites who were ministering. 239 12:45 They performed the service of their God and the service of purification, along with the singers and gatekeepers, according to the commandment of David and 240 his son Solomon. 12:46 For long ago, in the days of David and Asaph, there had been directors 241 for the singers and for the songs of praise and thanks to God. 12:47 So in the days of Zerubbabel and in the days of Nehemiah, all Israel was contributing the portions for the singers and gatekeepers, according to the daily need. 242 They also set aside 243 the portion for the Levites, and the Levites set aside the portion for the descendants of Aaron.
1 sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century
2 tn Heb “for the one lamb,” but it clearly means “for each lamb.”
3 tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).
4 tn Heb “according to thus shall it be done.”
5 tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”
6 tn Heb “in your midst.”
7 tn The Hebrew text just has “to your generations,” but it means in the future.
8 tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.
9 tn The word “apply” is supplied in the translation.
10 tn Or “a statute forever.”
11 tn Heb “as you, as [so] the alien.”
12 tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.
13 tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.
14 tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the
15 tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).
16 sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.
17 tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.
18 tn Heb “hand.”
19 tn The Hebrew text draws the vividness of the scene with the deictic particle הִנֵּה (hinneh) – Balaam returned, and there he was, standing there.
20 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
21 tn Heb “took up.”
22 tn The passage calls for a past tense translation; since the verb form is a prefixed conjugation, this tense should be classified as a preterite without the vav (ו). Such forms do occur, especially in the ancient poetic passages.
23 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them.
24 tn The figure is erotesis, a rhetorical question. He is actually saying he cannot curse them because God has not cursed them.
25 tn The imperfect tense should here be classified as a potential imperfect.
26 tn Heb “him,” but here it refers to the Israelites (Israel).
27 sn Balaam reports his observation of the nation of Israel spread out below him in the valley. Based on that vision, and the
28 tn The verb could also be taken as a reflexive – Israel does not consider itself as among the nations, meaning, they consider themselves to be unique.
29 tn The question is again rhetorical; it means no one can count them – they are innumerable.
30 tn The perfect tense can also be classified as a potential nuance. It does not occur very often, but does occur several times.
31 sn The reference in the oracle is back to Gen 13:16, which would not be clear to Balaam. But God had described their growth like the dust of the earth. Here it is part of the description of the vast numbers.
32 tn Heb “and as a number, the fourth part of Israel.” The noun in the MT is not in the construct state, and so it should be taken as an adverbial accusative, forming a parallel with the verb “count.” The second object of the verse then follows, “the fourth part of Israel.” Smr and the LXX have “and who has numbered” (וּמִסְפָּר, umispar), making this colon more parallel to the preceding one. The editor of BHS prefers this reading.
33 tn The use of נֶפֶשׁ (nefesh) for the subject of the verb stresses the personal nature – me.
34 sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them.
35 tn Heb “my latter end.”
36 tn Heb “his.”
37 tn The Hebrew text uses הִנֵּה (hinneh) here to stress the contrast.
38 tn The construction is emphatic, using the perfect tense and the infinitive absolute to give it the emphasis. It would have the force of “you have done nothing but bless,” or “you have indeed blessed.” The construction is reminiscent of the call of Abram and the promise of the blessing in such elaborate terms.
39 tn Heb “he answered and said.” The referent (Balaam) has been specified in the translation for clarity.
40 tn The verb שָׁמַר (shamar) means “to guard, watch, observe” and so here with a sense of “be careful” or even “take heed” (so KJV, ASV). The nuance of the imperfect tense would be obligatory: “I must be careful” – to do what? to speak what the
41 tn The clause is a noun clause serving as the direct object of “to speak.” It begins with the sign of the accusative, and then the relative pronoun that indicates the whole clause is the accusative.
42 tn Heb “he brought him”; the referents (Balak and Balaam) have been specified in the translation for clarity.
43 tn Some scholars do not translate this word as “Pisgah,” but rather as a “lookout post” or an “elevated place.”
44 tn Heb “and he built.”
45 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
46 tn The verse uses כֹּה (koh) twice: “Station yourself here…I will meet [the
47 tn Heb “word.”
48 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
49 tn Heb “he.” The antecedent has been supplied in the translation for clarity.
50 tn Heb “took up.”
51 tn The verb probably means “pay attention” in this verse.
52 tn Heb “son of man.”
53 tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.
54 tn The Hebrew text simply has “I have received [to] bless.” The infinitive is the object of the verb, telling what he received. Balaam was not actually commanded to bless, but was given the word of blessing so that he was given a divine decree that would bless Israel.
55 sn The reference is probably to the first speech, where the
56 tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.
57 tn These could be understood as impersonal and so rendered “no one has discovered.”
58 sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.
59 tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.
60 tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the
61 tn The form is the Hiphil participle from יָצַא (yatsa’) with the object suffix. He is the one who brought them out.
62 sn The expression is “the horns of the wild ox” (KJV “unicorn”). The point of the image is strength or power. Horns are also used in the Bible to represent kingship (see Pss 89 and 132).
63 tn Or “in Jacob.” But given the context the meaning “against” is preferable. The words describe two techniques of consulting God; the first has to do with observing omens in general (“enchantments”), and the second with casting lots or arrows of the like (“divinations” [Ezek 21:26]). See N. H. Snaith, Leviticus and Numbers (NCB), 295-96.
64 tn The form is the preposition “like, as” and the word for “time” – according to the time, about this time, now.
65 tn The Niphal imperfect here carries the nuance of obligation – one has to say in amazement that God has done something marvelous or “it must be said.”
66 tn The words “look at” are not in the Hebrew text but have been added in the translation for clarity.
67 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
68 tn Heb “it was good in the eyes of the
69 tn Heb “as time after time.”
70 tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
71 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
72 tn Heb “living according to their tribes.”
73 tn Heb “and he took up his oracle and said.”
74 tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.
75 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
76 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.
77 tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.
78 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
79 tn Heb “as valleys they spread forth.”
80 tn Or “rows of palms.”
81 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
82 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
83 tn Heb “many.”
84 sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
85 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
86 tn Heb “they will devour nations,” their adversaries.
87 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
88 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
89 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
90 tn Heb “flee to your place.”
91 tn Heb “I am not able to go beyond.”
92 tn Heb “mouth.”
93 tn Heb “from my heart.”
94 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
95 tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
96 tn Heb “and he took up his oracle and said.”
97 tn Heb “near.”
98 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in
99 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”
100 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
101 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
102 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
103 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
104 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
105 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
106 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
107 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
108 sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.
109 sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.
110 tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.
111 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
112 tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
113 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
114 tn Or “it will end in utter destruction.”
115 tn Heb “place.”
116 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
117 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
118 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
119 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
120 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
121 tn The verb is “yoked” to Baal-peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.
122 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
123 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
124 tn Heb “in the sun.” This means in broad daylight.
125 tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
126 tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
127 tn Or “to his family”; or “to his clan.”
128 tn Heb “before the eyes of Moses and before the eyes of.”
129 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.
130 tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.
131 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).
132 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
133 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the
134 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
135 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
136 tn Heb “say.”
137 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”
138 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
139 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
140 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
141 tn Heb “a father’s house.” So also in v. 15.
142 tn Heb “head.”
143 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
144 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
145 tn This is the same word as that translated “treachery.”
146 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.
147 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.
148 tc The MT has also “saying.”
149 tn Heb “house of their fathers.”
150 tn Heb “everyone who goes out in the army in Israel.”
151 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in v. 62).
152 map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
153 tn “Number the people” is added here to the text for a smooth reading.
154 tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.
155 sn The Reubenites had decreased from 46,500 to 43,730.
156 tc The MT has “and the sons of Pallu.”
157 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”
158 tc This is “Zohar” in Exod 6:15 and Gen 46:10.
159 sn Before entering Sinai the tribe numbered 59,300, the third largest. Now it was about one-third its original size.
160 tc The MT of Gen 46:16 reads this as “Ezbon.”
161 tc The Greek version and Smr have “Ad[d]i,” probably by confusion of letters.
162 tc Gen 46:16 and the LXX here read “Arodi.”
163 sn The Gadites decreased from 45,650 to 40,500.
164 tc Smr and the Greek version have “Hamuel.”
165 sn The Judahites increased from 74,600 to 76,500.
166 sn The Issacharites increased from 54,400 to 64,300.
167 sn The Zebulunites showed a slight increase from 57,400 to 60,500.
168 sn The Manassehites increased from 32,200 to 52,700.
169 sn This is a significant reduction from the first count of 40,500.
170 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.
171 tc The LXX has Adar. Cf. 1 Chr 8:3.
172 tc “From Ard” is not in the Hebrew text.
173 sn The Benjaminites increased from 35,400 to 45,600. The Greek version has here 35,500.
174 sn The Danites increased from 62,700 to 64,400.
175 tn Also mentioned in 1 Chr 7:30.
176 sn The Asherites increased from 41,500 to 53,400.
177 sn The Naphtalites decreased from 53,400 to 45,400.
178 sn This number shows only a slightly smaller total in the second census; the first was 603,550.
179 tn Heb “to many you will multiply his inheritance.”
180 tn Heb “to a few you will lessen his inheritance.”
181 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
182 tn Heb “divided.”
183 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.
184 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).
185 map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
186 tn “who had been” is added to clarify the text.
187 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
188 tn Heb “nine of the hands.” The word “hand” is used here in the sense or a part or portion.
189 tn Heb “the heads of the province.”
190 tc The translation reads מִן־הַשֵּׁלָנִי (min hashelani, “from the Shelahite”) rather than the MT reading בֶּן־הַשִּׁלֹנִי (ben hashiloni, “the son of the Shilionite”). See 1 Chr 9:5.
191 tn Heb “those behind him.” Some scholars emend the text to וְאֶחָיו (vÿ’ekhayv, “his brothers”).
192 tn Heb “brothers” (also in vv. 13, 14, 17, 19).
193 tn Heb “heads of fathers.”
194 tc The translation reads with the LXX וְאֶחָיו (vÿ’ekhayv, “and his brothers”) rather than the MT reading וַאֲחֵיהֶם (va’akhehem, “and their brothers”).
195 tn Heb “who were of the heads.”
196 tc The translation reads with the Lucianic Greek recension and Vulgate הַתְּהִלָה (hattÿhilah, “the praise”) rather than the MT reading הַתְּחִלָּה (hattÿkhillah, “the beginning”).
197 tn Heb “the temple attendants.” The pronoun “them” has been substituted in the translation for stylistic reasons.
198 tn Heb “the commandment of the king was over them.”
199 tn Heb “a thing of a day in its day.”
200 tn Heb “to the hand of the king.”
201 tn Heb “its daughters.” So also in vv. 27, 28, 30, and 31.
202 tc The translation reads with a few medieval Hebrew
203 tc Heb “from Geba.” It is preferable to delete the preposition “from” read by the MT.
204 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
205 map For location see Map1-D2; Map2-D3; Map3-A2; Map4-C1.
206 tc The translation reads וְגֵי (vÿgey, “and the valley”) rather than the MT reading גֵּי (gey, “the valley”). The original vav (ו) probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.
207 tn Heb “Ge-harashim,” which could be left untranslated as a place name.
208 tn Heb “who went up.”
209 tc Most Hebrew
210 tn Heb “heads” (so also in v. 12).
211 tn Heb “brothers” (also in vv. 8, 9, 24, 36).
212 tn Heb “he and his brothers.”
213 tc The translation reads וְעֻנִּי (vÿ’unni) with the Qere rather than וְעֻנּוֹ (vÿ’uno) of the MT Kethib.
214 tn Heb “begat.”
215 tc The present translation reads with the LXX לְמַלּוּךְ (lÿmallukh) rather than לִמְלוּכִי (limlukhi) of the Kethib (by dittography) or לִמְלִיכוּ (limlikhu) of the Qere.
216 tc Most Hebrew
217 tc The present translation reads with the Lucianic Greek recension and the Syriac Peshitta לִמְרֵמוֹת (limremot, cf. NAB, NIV, NCV, NLT “Meremoth”) rather than the MT reading לִמְרָיוֹת (limrayot, cf. KJV, NASB, NRSV, CEV “Meraioth”). Cf. v. 3.
218 tc The present translation (along with most English versions) reads with the Qere and the Syriac Peshitta לְעִדּוֹא (lÿ’iddo’, “Iddo”) rather than the MT reading לַעֲדָיָא (la’adaya’) which probably arose through graphic confusion. Cf. v. 4.
219 tn Or “of Miniamin, …; of Moadiah, Piltai,” where the name of the leader of the family of Miniamin has dropped out of the text due to a problem in transmission.
220 tc The present translation reads סַלּוּ (sallu, cf. NAB, NIV, NCV, NLT “Sallu”) rather than the MT reading סַלַּי (sallai, cf. KJV, NASB, NRSV, CEV “Sallai” ). Cf. v. 7.
221 tn Some scholars delete these words, regarding them as a later scribal addition to the text.
222 tn Or “the Book of the Annals” (so NRSV); NLT “The Book of History.”
223 tn Heb “in [accord with] the commandment of.”
224 tn Heb “the priest, the scribe.”
225 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
226 tn Heb “from all their places.” The words “they lived” are implied.
227 tn Heb “the sons of the singers.”
228 tc The translation reads וְהָאַחַת הֹלֶכֶת (vÿha’akhat holekhet, “and one was proceeding”) rather than the MT reading וְתַהֲלֻכֹת (vÿtahalukhot, “and processions”).
229 tn Heb “some of the sons of the priests.”
230 tn Or “prescribed by” (NIV, NLT); TEV “of the kind played by.” The precise relationship of these musical instruments to David is not clear.
231 tn Heb “was before them.”
232 tc The translation reads הוֹלֶכֶת (holekhet, “was proceeding”) rather than the MT הַהוֹלֶכֶת (haholekhet, “the one proceeding”). The MT probably reflects dittography – accidental writing of ה (hey) twice instead of once.
233 tn Or “the Old Gate” (so KJV, NASB, NCV, NRSV).
234 tn Heb “they stood.”
235 tn Heb “stood.”
236 tn Heb “caused to hear.”
237 tc The translation reads מִשְּׂדֶי (missÿde, “from the fields”) rather than the MT reading לִשְׂדֵי (lisdey, “to the fields”).
238 tn Heb “for Judah.” The words “the people of” have been supplied in the translation for clarity, since “Judah” is a proper name as well as a place name.
239 tn Heb “standing.”
240 tc With many medieval Hebrew
241 tn Heb “heads.” The translation reads with the Qere the plural רֹאשֵׁי (ro’shey, “heads”) rather than the Kethib singular רֹאשׁ (ro’sh, “head”) of the MT.
242 tn Heb “a thing of a day in its day.”
243 tn Heb “were sanctifying.”