Discovery BoxGenesis 18:1-33
Context18:1 The Lord appeared to Abraham 1 by the oaks 2 of Mamre while 3 he was sitting at the entrance 4 to his tent during the hottest time of the day. 18:2 Abraham 5 looked up 6 and saw 7 three men standing across 8 from him. When he saw them 9 he ran from the entrance of the tent to meet them and bowed low 10 to the ground. 11
18:3 He said, “My lord, 12 if I have found favor in your sight, do not pass by and leave your servant. 13 18:4 Let a little water be brought so that 14 you may all 15 wash your feet and rest under the tree. 18:5 And let me get 16 a bit of food 17 so that you may refresh yourselves 18 since you have passed by your servant’s home. After that you may be on your way.” 19 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 20 three measures 21 of fine flour, knead it, and make bread.” 22 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 23 who quickly prepared it. 24 18:8 Abraham 25 then took some curds and milk, along with the calf that had been prepared, and placed the food 26 before them. They ate while 27 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 28 in the tent.” 18:10 One of them 29 said, “I will surely return 30 to you when the season comes round again, 31 and your wife Sarah will have a son!” 32 (Now Sarah was listening at the entrance to the tent, not far behind him. 33 18:11 Abraham and Sarah were old and advancing in years; 34 Sarah had long since passed menopause.) 35 18:12 So Sarah laughed to herself, thinking, 36 “After I am worn out will I have pleasure, 37 especially when my husband is old too?” 38
18:13 The Lord said to Abraham, “Why 39 did Sarah laugh and say, ‘Will I really 40 have a child when I am old?’ 18:14 Is anything impossible 41 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 42 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 43
18:16 When the men got up to leave, 44 they looked out over 45 Sodom. (Now 46 Abraham was walking with them to see them on their way.) 47 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 48 18:18 After all, Abraham 49 will surely become 50 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 51 using his name. 18:19 I have chosen him 52 so that he may command his children and his household after him to keep 53 the way of the Lord by doing 54 what is right and just. Then the Lord will give 55 to Abraham what he promised 56 him.”
18:20 So the Lord said, “The outcry against 57 Sodom and Gomorrah is so great and their sin so blatant 58 18:21 that I must go down 59 and see if they are as wicked as the outcry suggests. 60 If not, 61 I want to know.”
18:22 The two men turned 62 and headed 63 toward Sodom, but Abraham was still standing before the Lord. 64 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 65 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 66 of the whole earth do what is right?” 67
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 68 (although I am but dust and ashes), 69 18:28 what if there are five less than the fifty godly people? Will you destroy 70 the whole city because five are lacking?” 71 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 72 spoke to him again, 73 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 74 said, “May the Lord not be angry 75 so that I may speak! 76 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 77 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 78 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 79 when he had finished speaking 80 to Abraham. Then Abraham returned home. 81
Genesis 29:31-35
Context29:31 When the Lord saw that Leah was unloved, 82 he enabled her to become pregnant 83 while Rachel remained childless. 29:32 So Leah became pregnant 84 and gave birth to a son. She named him Reuben, 85 for she said, “The Lord has looked with pity on my oppressed condition. 86 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 87 he gave me this one too.” So she named him Simeon. 88
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 89 because I have given birth to three sons for him.” That is why he was named Levi. 90
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 91 Then she stopped having children.
Genesis 30:5-24
Context30:5 Bilhah became pregnant 92 and gave Jacob a son. 93 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 94 and given me a son.” That is why 95 she named him Dan. 96
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 97 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 98 So she named him Naphtali. 99
30:9 When Leah saw that she had stopped having children, she gave 100 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 101 30:11 Leah said, “How fortunate!” 102 So she named him Gad. 103
30:12 Then Leah’s servant Zilpah gave Jacob another son. 104 30:13 Leah said, “How happy I am, 105 for women 106 will call me happy!” So she named him Asher. 107
30:14 At the time 108 of the wheat harvest Reuben went out and found some mandrake plants 109 in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 110 “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 111 Rachel said, “he may sleep 112 with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 113 with me because I have paid for your services 114 with my son’s mandrakes.” So he had marital relations 115 with her that night. 30:17 God paid attention 116 to Leah; she became pregnant 117 and gave Jacob a son for the fifth time. 118 30:18 Then Leah said, “God has granted me a reward 119 because I gave my servant to my husband as a wife.” 120 So she named him Issachar. 121
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 122 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 123
30:21 After that she gave birth to a daughter and named her Dinah.
30:22 Then God took note of 124 Rachel. He paid attention to her and enabled her to become pregnant. 125 30:23 She became pregnant 126 and gave birth to a son. Then she said, “God has taken away my shame.” 127 30:24 She named him Joseph, 128 saying, “May the Lord give me yet another son.”
Genesis 46:8-27
Context46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:
Reuben, the firstborn of Jacob.
46:9 The sons of Reuben:
Hanoch, Pallu, Hezron, and Carmi.
46:10 The sons of Simeon:
Jemuel, Jamin, Ohad, Jakin, Zohar,
and Shaul (the son of a Canaanite woman).
46:11 The sons of Levi:
Gershon, Kohath, and Merari.
46:12 The sons of Judah:
Er, Onan, Shelah, Perez, and Zerah
(but Er and Onan died in the land of Canaan).
The sons of Perez were Hezron and Hamul.
46:13 The sons of Issachar:
Tola, Puah, 129 Jashub, 130 and Shimron.
46:14 The sons of Zebulun:
Sered, Elon, and Jahleel.
46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. 131
46:16 The sons of Gad:
Zephon, 132 Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
46:17 The sons of Asher:
Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.
The sons of Beriah were Heber and Malkiel.
46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.
46:19 The sons of Rachel the wife of Jacob:
Joseph and Benjamin.
46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, 133 bore them to him.
46:21 The sons of Benjamin: 134
Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.
46:23 The son of Dan: Hushim. 135
46:24 The sons of Naphtali:
Jahziel, Guni, Jezer, and Shillem.
46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.
46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) 136 46:27 Counting the two sons 137 of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. 138
Genesis 49:1-28
Context49:1 Jacob called for his sons and said, “Gather together so I can tell you 139 what will happen to you in the future. 140
49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 141 like water and will not excel, 142
for you got on your father’s bed, 143
then you defiled it – he got on my couch! 144
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 145
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 146
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 147
49:8 Judah, 148 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 149
until he comes to whom it belongs; 150
the nations will obey him. 151
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 152 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 153
49:13 Zebulun will live 154 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 155
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 156 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 157
49:16 Dan 158 will judge 159 his people
as one of the tribes of Israel.
49:17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward. 160
49:18 I wait for your deliverance, O Lord. 161
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 162
49:20 Asher’s 163 food will be rich, 164
and he will provide delicacies 165 to royalty.
49:21 Naphtali is a free running doe, 166
he speaks delightful words. 167
49:22 Joseph is a fruitful bough, 168
a fruitful bough near a spring
whose branches 169 climb over the wall.
49:23 The archers will attack him, 170
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 171 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 172 the Shepherd, the Rock 173 of Israel,
49:25 because of the God of your father,
who will help you, 174
because of the sovereign God, 175
who will bless you 176
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 177
49:26 The blessings of your father are greater
than 178 the blessings of the eternal mountains 179
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers. 180
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 181 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 182
Exodus 1:1-5
Context1:1 183 These 184 are the names 185 of the sons of Israel 186 who entered Egypt – each man with his household 187 entered with Jacob: 1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and Benjamin, 1:4 Dan and Naphtali, Gad and Asher. 1:5 All the people 188 who were directly descended 189 from Jacob numbered seventy. 190 But Joseph was already in Egypt, 191
Exodus 6:14-16
Context6:14 192 These are the heads of their fathers’ households: 193
The sons 194 of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans 195 of Reuben.
6:15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.
6:16 Now these are the names of the sons of Levi, according to their records: 196 Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)
Numbers 1:5-15
Context1:5 Now these are the names of the men who are to help 197 you:
from 198 Reuben, Elizur son of Shedeur;
1:6 from Simeon, Shelumiel son of Zurishaddai; 199
1:7 from Judah, Nahshon 200 son of Amminadab;
1:8 from Issachar, Nethanel son of Zuar;
1:9 from Zebulun, Eliab son of Helon;
1:10 from the sons of Joseph:
from Ephraim, Elishama son of Ammihud;
from Manasseh, Gamaliel son of Pedahzur;
1:11 from Benjamin, Abidan son of Gideoni;
1:12 from Dan, Ahiezer son of Ammishaddai;
1:13 from Asher, Pagiel son of Ocran;
1:14 from Gad, Eliasaph son of Deuel; 201
1:15 from Naphtali, Ahira son of Enan.”
Numbers 1:20-46
Context1:20 And they were as follows:
The descendants of Reuben, the firstborn son of Israel: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name individually. 1:21 Those of them who were numbered 202 from the tribe of Reuben were 46,500. 203
1:22 From the descendants of Simeon: According to the records of their clans and families, all the males numbered of them 204 twenty years old or older who could serve in the army were listed by name individually. 1:23 Those of them who were numbered from the tribe of Simeon were 59,300.
1:24 205 From the descendants of Gad: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:25 Those of them who were numbered from the tribe of Gad were 45,650.
1:26 From the descendants of Judah: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:27 Those of them who were numbered from the tribe of Judah were 74,600.
1:28 From the descendants of Issachar: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:29 Those of them who were numbered from the tribe of Issachar were 54,400.
1:30 From the descendants of Zebulun: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:31 Those of them who were numbered from the tribe of Zebulun were 57,400.
1:32 From the sons of Joseph:
From the descendants of Ephraim: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:33 Those of them who were numbered from the tribe of Ephraim were 40,500. 1:34 From the descendants of Manasseh: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:35 Those of them who were numbered from the tribe of Manasseh were 32,200.
1:36 From the descendants of Benjamin: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:37 Those of them who were numbered from the tribe of Benjamin were 35,400.
1:38 From the descendants of Dan: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:39 Those of them who were numbered from the tribe of Dan were 62,700.
1:40 From the descendants of Asher: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:41 Those of them who were numbered from the tribe of Asher were 41,500.
1:42 From 206 the descendants of Naphtali: According to the records of their clans and families, all the males twenty years old or older who could serve in the army were listed by name. 1:43 Those of them who were numbered from the tribe of Naphtali were 53,400.
1:44 These were the men whom Moses and Aaron numbered 207 along with the twelve leaders of Israel, each of whom 208 was from his own family. 1:45 All the Israelites who were twenty years old or older, who could serve in Israel’s army, were numbered 209 according to their families. 1:46 And all those numbered totaled 603,550.
Numbers 2:3-33
Context2:3 “Now those who will be camping 210 on the east, toward the sunrise, 211 are the divisions 212 of the camp of Judah under their standard. The leader of the people of Judah is 213 Nahshon son of Amminadab. 2:4 Those numbered in his division 214 are 74,600. 2:5 Those who will be camping next to them 215 are the tribe of Issachar. The leader of the people of Issachar is Nethanel son of Zuar. 2:6 Those numbered in his division are 54,400. 2:7 Next will be 216 the tribe of Zebulun. The leader of the people of Zebulun is Eliab son of Helon. 2:8 Those numbered in his division are 57,400. 2:9 All those numbered of the camp of Judah, according to their divisions, are 186,400. They will travel 217 at the front.
2:10 “On the south will be the divisions of the camp of Reuben under their standard. 218 The leader of the people of Reuben is Elizur son of Shedeur. 2:11 Those numbered in his division are 46,500. 2:12 Those who will be camping next to them are the tribe of Simeon. The leader of the people of Simeon is Shelumiel son of Zurishaddai. 2:13 Those numbered in his division are 59,300. 2:14 Next will be 219 the tribe of Gad. The leader of the people of Gad is Eliasaph son of Deuel. 220 2:15 Those numbered in his division are 45,650. 2:16 All those numbered of the camp of Reuben, according to their divisions, are 151,450. They will travel second.
2:17 “Then the tent of meeting with the camp of the Levites will travel in the middle of the camps. They will travel in the same order as they camped, each in his own place 221 under his standard.
2:18 “On the west will be the divisions of the camp of Ephraim under their standard. The leader of the people of Ephraim is Elishama son of Amihud. 2:19 Those numbered in his division are 40,500. 2:20 Next to them will be the tribe of Manasseh. The leader of the people of Manasseh is Gamaliel son of Pedahzur. 2:21 Those numbered in his division are 32,200. 2:22 Next will be 222 the tribe of Benjamin. The leader of the people of Benjamin is Abidan son of Gideoni. 2:23 Those numbered in his division are 35,400. 2:24 All those numbered of the camp of Ephraim, according to their divisions, are 108,100. They will travel third.
2:25 “On the north will be the divisions of the camp of Dan, under their standards. The leader of the people of Dan is Ahiezer son of Ammishaddai. 2:26 Those numbered in his division are 62,700. 2:27 Those who will be camping next to them are the tribe of Asher. The leader of the people of Asher is Pagiel son of Ocran. 2:28 Those numbered in his division are 41,500. 2:29 Next will be 223 the tribe of Naphtali. The leader of the people of Naphtali is Ahira son of Enan. 2:30 Those numbered in his division are 53,400. 2:31 All those numbered of the camp of Dan are 157,600. They will travel last, under their standards.”
2:32 These are the Israelites, numbered according to their families. 224 All those numbered in the camps, by their divisions, are 603,550. 2:33 But the Levites were not numbered among the other Israelites, as the Lord commanded Moses.
Numbers 7:12-89
Context7:12 The one who presented his offering on the first day was Nahshon son of Amminadab, from the tribe of Judah. 225 7:13 His offering was one silver platter weighing 130 shekels, 226 and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:14 one gold pan weighing 10 shekels, full of incense; 7:15 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:16 one male goat for a purification offering; 7:17 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nahshon son of Amminadab.
7:18 On the second day Nethanel son of Zuar, leader of Issachar, presented an offering. 7:19 He offered for his offering one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:20 one gold pan weighing 10 shekels, full of incense; 7:21 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:22 one male goat for a purification offering; 7:23 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Nethanel son of Zuar.
7:24 On the third day Eliab son of Helon, leader of the Zebulunites, presented an offering. 227 7:25 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:26 one gold pan weighing 10 shekels, full of incense; 7:27 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:28 one male goat for a purification offering; 7:29 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five male lambs in their first year. This was the offering of Eliab son of Helon.
7:30 On the fourth day Elizur son of Shedeur, leader of the Reubenites, presented an offering. 7:31 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:32 one gold pan weighing 10 shekels, full of incense; 7:33 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:34 one male goat for a purification offering; 7:35 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elizur son of Shedeur.
7:36 On the fifth day Shelumiel son of Zurishaddai, leader of the Simeonites, presented an offering. 7:37 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:38 one gold pan weighing 10 shekels; 7:39 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:40 one male goat for a purification offering; 7:41 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Sheloumiel son of Zurishaddai.
7:42 On the sixth day Eliasaph son of Deuel, leader of the Gadites, presented an offering. 7:43 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:44 one gold pan weighing 10 shekels; 7:45 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:46 one male goat for a purification offering; 7:47 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Eliasaph son of Deuel.
7:48 On the seventh day Elishama son of Ammihud, leader of the Ephraimites, presented an offering. 7:49 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:50 one gold pan weighing 10 shekels, full of incense; 7:51 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:52 one male goat for a purification offering; 7:53 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Elishama son of Ammihud.
7:54 On the eighth day Gamaliel son of Pedahzur, leader of the Manassehites, presented an offering. 7:55 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:56 one gold pan weighing 10 shekels, full of incense; 7:57 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:58 one male goat for a purification offering; 7:59 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Gamaliel son of Pedahzur.
7:60 On the ninth day Abidan son of Gideoni, leader of the Benjaminites, presented an offering. 7:61 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:62 one gold pan weighing 10 shekels, full of incense; 7:63 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:64 one male goat for a purification offering; 7:65 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Abidan son of Gideoni.
7:66 On the tenth day Ahiezer son of Amishaddai, leader of the Danites, presented an offering. 7:67 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:68 one gold pan weighing 10 shekels, full of incense; 7:69 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:70 one male goat for a purification offering; 7:71 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahiezer son of Amishaddai.
7:72 On the eleventh day Pagiel son of Ocran, leader of the Asherites, presented an offering. 7:73 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:74 one gold pan weighing 10 shekels, full of incense; 7:75 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:76 one male goat for a purification offering; 7:77 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Pagiel son of Ocran.
7:78 On the twelfth day Ahira son of Enan, leader of the Naphtalites, presented an offering. 7:79 His offering was one silver platter weighing 130 shekels and one silver sprinkling bowl weighing 70 shekels, both according to the sanctuary shekel, each of them full of fine flour mixed with olive oil as a grain offering; 7:80 one gold pan weighing 10 shekels; 7:81 one young bull, one ram, and one male lamb in its first year, for a burnt offering; 7:82 one male goat for a purification offering; 7:83 and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan.
7:84 This was the dedication for the altar from the leaders of Israel, when it was anointed: twelve silver platters, twelve silver sprinkling bowls, and twelve gold pans. 7:85 Each silver platter weighed 130 shekels, and each silver sprinkling bowl weighed 70 shekels. All the silver of the vessels weighed 2,400 shekels, according to the sanctuary shekel. 7:86 The twelve gold pans full of incense weighed 10 shekels each, according to the sanctuary shekel; all the gold of the pans weighed 120 shekels. 7:87 All the animals for the burnt offering were 12 young bulls, 12 rams, 12 male lambs in their first year, with their grain offering, and 12 male goats for a purification offering. 7:88 All the animals for the sacrifice for the peace offering were 24 young bulls, 60 rams, 60 male goats, and 60 lambs in their first year. These were the dedication offerings for the altar after it was anointed. 228
7:89 Now when Moses went into 229 the tent of meeting to speak with the Lord, 230 he heard the voice speaking to him from above the atonement lid 231 that was on the ark of the testimony, from between the two cherubim. 232 Thus he spoke to him.
Numbers 26:5-51
Context26:5 Reuben was the firstborn of Israel. The Reubenites: from 233 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. 234 26:8 Pallu’s descendant 235 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 236 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, 237 the family of the Zerahites; and from Shaul, the family of the Shaulites. 26:14 These were the families of the Simeonites, 22,200. 238
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, 239 the family of the Oznites; from Eri, 240 the family of the Erites; 26:17 from Arod, 241 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. 242
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, 243 the family of the Hamulites. 26:22 These were the families of Judah according to those numbered of them, 76,500. 244
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. 245
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. 246
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. 247
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. 248 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, 249 the family of the Shuphamites; from Hupham, the family of the Huphamites. 26:40 The descendants of Bela were Ard 250 and Naaman. From Ard, 251 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. 252
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. 253
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. 254 26:47 These are the families of the Asherites, according to those numbered of them, 53,400. 255
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. 256
26:51 These were those numbered of the Israelites, 601,730. 257
Numbers 26:57-62
Context26:57 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 258 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 259 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.
Numbers 34:14-28
Context34:14 because the tribe of the Reubenites by their families, 260 the tribe of the Gadites by their families, and half of the tribe of Manasseh have received their inheritance. 34:15 The two and a half tribes have received their inheritance on this side of the Jordan, east of Jericho, 261 toward the sunrise.”
34:16 The Lord said to Moses: 34:17 “These are the names of the men who are to allocate the land to you as an inheritance: 262 Eleazar the priest and Joshua son of Nun. 34:18 You must take one leader from every 263 tribe to assist in allocating the land as an inheritance. 264 34:19 These are the names of the men: from the tribe of Judah, Caleb son of Jephunneh; 34:20 from the tribe of the Simeonites, Shemuel son of Ammihud; 34:21 from the tribe of Benjamin, Elidad son of Kislon; 34:22 and from the tribe of the Danites, a leader, Bukki son of Jogli. 34:23 From the Josephites, Hanniel son of Ephod, a leader from the tribe of Manasseh; 34:24 from the tribe of the Ephraimites, a leader, Kemuel son of Shiphtan; 34:25 from the tribe of the Zebulunites, a leader, Elizaphan son of Parnach; 34:26 from the tribe of the Issacharites, a leader, Paltiel son of Azzan; 34:27 from the tribe of the Asherites, a leader, Ahihud son of Shelomi; 34:28 and from the tribe of the Naphtalites, a leader, Pedahel son of Ammihud.”
Deuteronomy 33:1-29
Context33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 33:2 He said:
The Lord came from Sinai
and revealed himself 265 to Israel 266 from Seir.
He appeared in splendor 267 from Mount Paran,
and came forth with ten thousand holy ones. 268
With his right hand he gave a fiery law 269 to them.
33:3 Surely he loves the people; 270
all your holy ones 271 are in your power. 272
And they sit 273 at your feet,
each receiving 274 your words.
33:4 Moses delivered to us a law, 275
an inheritance for the assembly of Jacob.
33:5 The Lord 276 was king over Jeshurun, 277
when the leaders of the people assembled,
the tribes of Israel together. 278
33:6 May Reuben live and not die,
and may his people multiply. 279
33:7 And this is the blessing 280 to Judah. He said,
Listen, O Lord, to Judah’s voice,
and bring him to his people.
May his power be great,
and may you help him against his foes.
33:8 Of Levi he said:
Your Thummim and Urim 281 belong to your godly one, 282
whose authority you challenged at Massah, 283
and with whom you argued at the waters of Meribah. 284
33:9 He said to his father and mother, “I have not seen him,” 285
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
33:10 They will teach Jacob your ordinances
and Israel your law;
they will offer incense as a pleasant odor,
and a whole offering on your altar.
33:11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs 286 of any who attack him,
and of those who hate him, so that they cannot stand.
33:12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
and the Lord 287 places him on his chest. 288
33:13 Of Joseph he said:
May the Lord bless his land
with the harvest produced by the sky, 289 by the dew,
and by the depths crouching beneath;
33:14 with the harvest produced by the daylight 290
33:15 with the best 293 of the ancient mountains
and the harvest produced by the age-old hills;
33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 294
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 295 from his brothers.
33:17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim, 296
and they are the thousands of Manasseh.
33:18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
33:19 They will summon peoples to the mountain,
there they will sacrifice proper 297 sacrifices;
for they will enjoy 298 the abundance of the seas,
and the hidden treasures of the shores. 299
33:20 Of Gad he said:
Blessed be the one who enlarges Gad.
Like a lioness he will dwell;
he will tear at an arm – indeed, a scalp. 300
33:21 He has selected the best part for himself,
for the portion of the ruler 301 is set aside 302 there;
he came with the leaders 303 of the people,
he obeyed the righteous laws of the Lord
and his ordinances with Israel.
33:22 Of Dan he said:
Dan is a lion’s cub;
he will leap forth from Bashan. 304
33:23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
33:24 Of Asher he said:
Asher is blessed with children,
may he be favored by his brothers
and may he dip his foot in olive oil. 305
33:25 The bars of your gates 306 will be made of iron and bronze,
and may you have lifelong strength.
33:26 There is no one like God, O Jeshurun, 307
who rides through the sky 308 to help you,
on the clouds in majesty.
33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 309
he has driven out enemies before you,
and has said, “Destroy!”
33:28 Israel lives in safety,
the fountain of Jacob is quite secure, 310
in a land of grain and new wine;
indeed, its heavens 311 rain down dew. 312
33:29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
Joshua 13:1--21:45
Context13:1 When Joshua was very old, 313 the Lord told him, “You are very old, and a great deal of land remains to be conquered. 13:2 This is the land that remains: all the territory of the Philistines and all the Geshurites, 13:3 from the Shihor River 314 east of 315 Egypt northward to the territory of Ekron (it is regarded as Canaanite territory), 316 including the area belonging to the five Philistine lords who ruled in Gaza, Ashdod, Ashkelon, Gath, and Ekron, as well as Avvite land 317 13:4 to the south; 318 all the Canaanite territory, 319 from Arah 320 in the region of Sidon 321 to Aphek, as far as Amorite territory; 13:5 the territory of Byblos 322 and all Lebanon to the east, from Baal Gad below Mount Hermon to Lebo Hamath. 323 13:6 I will drive out before the Israelites all who live in the hill country from Lebanon to Misrephoth Maim, 324 all the Sidonians; you be sure to parcel it out to Israel as I instructed you.” 325 13:7 Now, divide up this land 326 among the nine tribes and the half-tribe of Manasseh.”
13:8 The other half of Manasseh, 327 Reuben, and Gad received their allotted tribal lands beyond the Jordan, 328 just as Moses, the Lord’s servant, had assigned them. 13:9 Their territory started 329 from Aroer (on the edge of the Arnon Valley), included the city in the middle of the valley, the whole plain of Medeba as far as Dibon, 13:10 and all the cities of King Sihon of the Amorites who ruled in Heshbon, and ended at the Ammonite border. 13:11 Their territory also included 330 Gilead, Geshurite and Maacathite territory, all Mount Hermon, and all Bashan to Salecah – 13:12 the whole kingdom of Og in Bashan, who ruled in Ashtaroth and Edrei. (He was one of the few remaining Rephaites.) 331 Moses defeated them and took their lands. 332 13:13 But the Israelites did not conquer 333 the Geshurites and Maacathites; Geshur and Maacah live among Israel to this very day. 13:14 However, Moses 334 did not assign land as an inheritance 335 to the Levites; their inheritance 336 is the sacrificial offerings 337 made to the Lord God of Israel, as he instructed 338 them.
13:15 Moses assigned land to the tribe of Reuben 339 by its clans. 13:16 Their territory started at Aroer 340 (on the edge of the Arnon Valley) and included the city in the middle of the valley, the whole plain of Medeba, 13:17 Heshbon and all its surrounding cities on the plain, including Dibon, Bamoth Baal, Beth Baal Meon, 13:18 Jahaz, Kedemoth, Mephaath, 13:19 Kiriathaim, Sibmah, Zereth Shahar on the hill in the valley, 13:20 Beth Peor, the slopes of Pisgah, and Beth Jeshimoth. 13:21 It encompassed 341 all the cities of the plain and the whole realm of King Sihon of the Amorites who ruled in Heshbon. Moses defeated him and the Midianite leaders Evi, Rekem, Zur, Hur, and Reba (they were subjects of Sihon and lived in his territory). 342 13:22 The Israelites killed Balaam son of Beor, the omen reader, 343 along with the others. 344 13:23 The border of the tribe of Reuben was the Jordan. The land allotted to the tribe of Reuben by its clans included these cities and their towns. 345
13:24 Moses assigned land to the tribe of Gad 346 by its clans. 13:25 Their territory included Jazer, all the cities of Gilead, and half of Ammonite territory 347 as far as Aroer near 348 Rabbah. 13:26 Their territory ran 349 from Heshbon to Ramath Mizpah and Betonim, and from Mahanaim to the territory of Debir. 13:27 It included the valley of Beth Haram, 350 Beth Nimrah, Succoth, and Zaphon, and the rest of the realm of King Sihon of Heshbon, the area east of the Jordan to the end of the Sea of Kinnereth. 351 13:28 The land allotted to the tribe of Gad by its clans included these cities and their towns. 352
13:29 Moses assigned land to the half-tribe of Manasseh 353 by its clans. 13:30 Their territory started at 354 Mahanaim and encompassed all Bashan, the whole realm of King Og of Bashan, including all sixty cities in Havvoth Jair 355 in Bashan. 13:31 Half of Gilead, Ashtaroth, and Edrei, cities in the kingdom of Og in Bashan, were assigned to the descendants of Makir son of Manasseh, to half the descendants of Makir by their clans.
13:32 These are the land assignments made by Moses 356 on the plains of Moab east of the Jordan River opposite Jericho. 357 13:33 However, Moses did not assign land as an inheritance 358 to the Levites; their inheritance 359 is the Lord God of Israel, as he instructed 360 them.
14:1 The following is a record of the territory assigned to the Israelites in the land of Canaan by Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders. 361 14:2 The land assignments to the nine-and-a-half tribes were made by drawing lots, as the Lord had instructed Moses. 362 14:3 Now Moses had assigned land 363 to the two-and-a-half tribes east of the Jordan, but he assigned no land 364 to the Levites. 365 14:4 The descendants of Joseph were considered as two tribes, Manasseh and Ephraim. The Levites were allotted no territory, though they were assigned cities in which to live, along with the grazing areas for their cattle and possessions. 366 14:5 The Israelites followed the Lord’s instructions to Moses and divided up the land. 367
14:6 The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea. 368 14:7 I was forty years old when Moses, the Lord’s servant, sent me from Kadesh Barnea to spy on the land and I brought back to him an honest report. 369 14:8 My countrymen 370 who accompanied 371 me frightened the people, 372 but I remained loyal to the Lord my God. 373 14:9 That day Moses made this solemn promise: 374 ‘Surely the land on which you walked 375 will belong to you and your descendants permanently, 376 for you remained loyal to the Lord your God.’ 14:10 So now, look, the Lord has preserved my life, just as he promised, these past forty-five years since the Lord spoke these words to Moses, during which Israel traveled through the wilderness. Now look, I am today eighty-five years old. 14:11 Today I am still as strong as when Moses sent me out. I can fight and go about my daily activities with the same energy I had then. 377 14:12 Now, assign me this hill country which the Lord promised me at that time! No doubt you heard at that time that the Anakites live there in large, fortified cities. 378 But, assuming the Lord is with me, I will conquer 379 them, as the Lord promised.” 14:13 Joshua asked God to empower Caleb son of Jephunneh and assigned him Hebron. 380 14:14 So Hebron remains the assigned land of Caleb son of Jephunneh the Kenizzite to this very day 381 because he remained loyal to the Lord God of Israel. 14:15 (Hebron used to be called Kiriath Arba. Arba was a famous Anakite. 382 ) Then the land was free of war.
15:1 The land allotted to the tribe of Judah by its clans reached to the border of Edom, to the Wilderness of Zin in the Negev far to the south. 383 15:2 Their southern border started at the southern tip of the Salt Sea, 384 15:3 extended 385 south of the Scorpion Ascent, 386 crossed to Zin, went up from the south to Kadesh Barnea, crossed to Hezron, went up to Addar, and turned toward Karka. 15:4 It then crossed to Azmon, extended to the Stream of Egypt, 387 and ended at the sea. This was their 388 southern border.
15:5 The eastern border was the Salt Sea to the mouth 389 of the Jordan River. 390
The northern border started north of the Salt Sea at the mouth of the Jordan, 391 15:6 went up to Beth Hoglah, crossed north of Beth Arabah, and went up to the Stone of Bohan son of Reuben. 15:7 It then went up to Debir from the Valley of Achor, turning northward to Gilgal (which is opposite the Pass 392 of Adummim south of the valley), crossed to the waters of En Shemesh and extended to En Rogel. 15:8 It then went up the Valley of Ben Hinnom to the slope of the Jebusites on the south (that is, Jerusalem), 393 going up to the top of the hill opposite the Valley of Ben Hinnom to the west, which is at the end of the Valley of the Rephaites to the north. 15:9 It then went from the top of the hill to the spring of the waters of Nephtoah, extended to the cities of Mount Ephron, and went to Baalah (that is, Kiriath Jearim). 15:10 It then turned from Baalah westward to Mount Seir, crossed to the slope of Mount Jearim on the north (that is Kesalon), descended to Beth Shemesh, and crossed to Timnah. 15:11 It then extended to the slope of Ekron to the north, went toward Shikkeron, crossed to Mount Baalah, extended to Jabneel, and ended at the sea.
15:12 The western border was the Mediterranean Sea. 394 These were the borders of the tribe of Judah and its clans. 395
15:13 Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord’s instructions to Joshua. (Arba was the father of Anak.) 396 15:14 Caleb drove out 397 from there three Anakites – Sheshai, Ahiman, and Talmai, descendants of Anak. 15:15 From there he attacked the people of Debir. 398 (Debir used to be called Kiriath Sepher.) 15:16 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 15:17 When Othniel son of Kenaz, Caleb’s brother, 399 captured it, Caleb 400 gave Acsah his daughter to him as a wife.
15:18 One time Acsah 401 came and charmed her father 402 so that she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 15:19 She answered, “Please give me a special present. 403 Since you have given me land in the Negev, now give me springs of water. So he gave her both upper and lower springs.
15:20 This is the land assigned to the tribe of Judah by its clans: 404 15:21 These cities were located at the southern extremity of Judah’s tribal land near the border of Edom: 405 Kabzeel, Eder, Jagur, 15:22 Kinah, Dimonah, Adadah, 15:23 Kedesh, Hazor, 406 Ithnan, 15:24 Ziph, Telem, Bealoth, 15:25 Hazor Hadattah, Kerioth Hezron (that is, Hazor), 15:26 Amam, Shema, Moladah, 15:27 Hazar Gaddah, Heshbon, Beth Pelet, 15:28 Hazar Shual, Beer Sheba, Biziothiah, 15:29 Baalah, Iim, Ezem, 15:30 Eltolad, Kesil, Hormah, 15:31 Ziklag, Madmannah, Sansannah, 15:32 Lebaoth, Shilhim, Ain, and Rimmon – a total of twenty-nine cities and their towns. 407
15:33 These cities were 408 in the lowlands: 409 Eshtaol, Zorah, Ashnah, 15:34 Zanoah, En Gannim, Tappuah, Enam, 15:35 Jarmuth, Adullam, Socoh, Azekah, 15:36 Shaaraim, Adithaim, and Gederah (or Gederothaim) – a total of fourteen cities and their towns.
15:37 Zenan, Hadashah, Migdal Gad, 15:38 Dilean, Mizpah, Joktheel, 15:39 Lachish, Bozkath, Eglon, 15:40 Cabbon, Lahmas, Kitlish, 15:41 Gederoth, Beth Dagon, Naamah, and Makkedah – a total of sixteen cities and their towns.
15:42 Libnah, Ether, Ashan, 15:43 Iphtah, Ashnah, Nezib, 15:44 Keilah, Aczib, and Mareshah – a total of nine cities and their towns.
15:45 Ekron and its surrounding towns 410 and settlements; 15:46 from Ekron westward, all those in the vicinity of Ashdod and their towns; 15:47 Ashdod with its surrounding towns and settlements, and Gaza with its surrounding towns and settlements, as far as the Stream of Egypt 411 and the border at the Mediterranean Sea. 412
15:48 These cities were 413 in the hill country: Shamir, Jattir, Socoh, 15:49 Dannah, Kiriath Sannah (that is, Debir), 15:50 Anab, Eshtemoh, Anim, 15:51 Goshen, Holon, and Giloh – a total of eleven cities and their towns.
15:52 Arab, Dumah, 414 Eshan, 15:53 Janim, Beth Tappuah, Aphekah, 15:54 Humtah, Kiriath Arba (that is, Hebron), and Zior – a total of nine cities and their towns.
15:55 Maon, Carmel, Ziph, Juttah, 15:56 Jezreel, Jokdeam, Zanoah, 15:57 Kain, Gibeah, and Timnah – a total of ten cities and their towns.
15:58 Halhul, Beth Zur, Gedor, 15:59 Maarath, Beth Anoth, and Eltekon – a total of six cities and their towns.
15:60 Kiriath Baal (that is, Kiriath Jearim) and Rabbah – a total of two cities and their towns.
15:61 These cities were 415 in the desert: Beth Arabah, Middin, Secacah, 15:62 Nibshan, the city of Salt, and En Gedi – a total of six cities and their towns.
15:63 The men of Judah were unable to conquer the Jebusites living in Jerusalem. 416 The Jebusites live with the people of Judah in Jerusalem to this very day. 417
16:1 The land allotted to Joseph’s descendants extended from the Jordan at Jericho 418 to the waters of Jericho to the east, through the desert and on up from Jericho into the hill country of Bethel. 419 16:2 The southern border 420 extended from Bethel to Luz, 421 and crossed to Arkite territory at Ataroth. 16:3 It then descended westward to Japhletite territory, as far as the territory of lower Beth Horon and Gezer, and ended at the sea.
16:4 Joseph’s descendants, Manasseh and Ephraim, were assigned their land. 422 16:5 The territory of the tribe of Ephraim by its clans included the following: 423 The border of their assigned land to the east was Ataroth Addar as far as upper Beth Horon. 16:6 It then extended on to the sea, with Micmethath on the north. It turned eastward to Taanath Shiloh and crossed it on the east to Janoah. 16:7 It then descended from Janoah to Ataroth and Naarah, touched Jericho, 424 and extended to the Jordan River. 425 16:8 From Tappuah it went westward to the Valley of Kanah and ended at the sea. This is the land assigned to the tribe of Ephraim 426 by its clans. 16:9 Also included were the cities set apart for the tribe of Ephraim within Manasseh’s territory, along with their towns. 427
16:10 The Ephraimites 428 did not conquer the Canaanites living in Gezer. The Canaanites live among the Ephraimites to this very day and do hard labor as their servants.
17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. 429 The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. 430 They were assigned Gilead and Bashan. 431 17:2 The rest of Manasseh’s descendants were also assigned land 432 by their clans, including the descendants of Abiezer, Helek, Asriel, Shechem, Hepher, and Shemida. These are the male descendants of Manasseh son of Joseph by their clans.
17:3 Now Zelophehad son of Hepher, son of Gilead, son of Makir, son of Manasseh, had no sons, only daughters. These are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 17:4 They went before Eleazar the priest, Joshua son of Nun, and the leaders and said, “The Lord told Moses to assign us land among our relatives.” 433 So Joshua 434 assigned them land among their uncles, as the Lord had commanded. 435 17:5 Manasseh was allotted ten shares of land, 436 in addition to the land of Gilead and Bashan east of the Jordan, 17:6 for the daughters of Manasseh were assigned land among his sons. The land of Gilead belonged to the rest of the descendants of Manasseh.
17:7 The border of Manasseh went 437 from Asher to Micmethath which is near 438 Shechem. It then went south toward those who live in Tappuah. 17:8 (The land of Tappuah belonged to Manasseh, but Tappuah, located on the border of Manasseh, belonged to the tribe of Ephraim.) 17:9 The border then descended southward to the Valley of Kanah. Ephraim was assigned cities there among the cities of Manasseh, 439 but the border of Manasseh was north of the valley and ended at the sea. 17:10 Ephraim’s territory was to the south, and Manasseh’s to the north. The sea was Manasseh’s 440 western border and their territory 441 touched Asher on the north and Issachar on the east. 17:11 Within Issachar’s and Asher’s territory Manasseh was assigned Beth Shean, Ibleam, the residents of Dor, En Dor, the residents of Taanach, the residents of Megiddo, 442 the three of Napheth, 443 and the towns surrounding all these cities. 444 17:12 But the men 445 of Manasseh were unable to conquer these cities; the Canaanites managed 446 to remain in those areas. 17:13 Whenever the Israelites were strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them. 447
17:14 The descendants of Joseph said to Joshua, “Why have you assigned us only one tribal allotment? After all, we have many people, for until now the Lord has enabled us to increase in number.” 448 17:15 Joshua replied to them, “Since you have so many people, 449 go up into the forest and clear out a place to live in the land of the Perizzites and Rephaites, for the hill country of Ephraim is too small for you.” 17:16 The descendants of Joseph said, “The whole hill country 450 is inadequate for us, and the Canaanites living down in the valley in Beth Shean and its surrounding towns and in the Valley of Jezreel have chariots with iron-rimmed wheels.” 451 17:17 Joshua said to the family 452 of Joseph – to both Ephraim and Manasseh: “You have many people and great military strength. You will not have just one tribal allotment. 17:18 The whole hill country 453 will be yours; though it is a forest, you can clear it and it will be entirely yours. 454 You can conquer the Canaanites, though they have chariots with iron-rimmed wheels and are strong.”
18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. 455 Though they had subdued the land, 456 18:2 seven Israelite tribes had not been assigned their allotted land. 457 18:3 So Joshua said to the Israelites: “How long do you intend to put off occupying 458 the land the Lord God of your ancestors 459 has given you? 18:4 Pick three men from each tribe. I will send them out to walk through the land and make a map of it for me. 460 18:5 Divide it into seven regions. 461 Judah will stay 462 in its territory in the south, and the family 463 of Joseph in its territory in the north. 18:6 But as for you, map out the land into seven regions and bring it to me. I will draw lots for you here before the Lord our God. 18:7 But the Levites will not have an allotted portion among you, for their inheritance is to serve the Lord. 464 Gad, Reuben, and the half-tribe of Manasseh have already received their allotted land 465 east of the Jordan which Moses the Lord’s servant assigned them.”
18:8 When the men started out, Joshua told those going to map out the land, “Go, walk through the land, map it out, and return to me. Then I will draw lots for you before the Lord here in Shiloh.” 18:9 The men journeyed 466 through the land and mapped it and its cities out into seven regions on a scroll. Then they came to Joshua at the camp in Shiloh. 18:10 Joshua drew lots for them in Shiloh before the Lord and divided the land among the Israelites according to their allotted portions.
18:11 The first lot belonged to the tribe of Benjamin 467 by its clans. Their allotted territory was between Judah and Joseph. 468 18:12 Their northern border started at the Jordan, went up to the slope of Jericho 469 on the north, ascended westward to the hill country, and extended to the desert of Beth Aven. 18:13 It then crossed from there to Luz, to the slope of Luz to the south (that is, Bethel), 470 and descended to Ataroth Addar located on the hill that is south of lower Beth Horon. 18:14 It then turned on the west side southward from the hill near Beth Horon on the south and extended to Kiriath Baal (that is, Kiriath Jearim), a city belonging to the tribe 471 of Judah. This is the western border. 472 18:15 The southern side started on the edge of Kiriath Jearim and extended westward to the spring of the waters of Nephtoah. 18:16 The border then descended to the edge of the hill country near the Valley of Ben Hinnom located in the Valley of the Rephaites to the north. It descended through the Valley of Hinnom to the slope of the Jebusites to the south and then down to En Rogel. 18:17 It went northward, extending to En Shemesh and Geliloth opposite the Pass 473 of Adummim, and descended to the Stone of Bohan son of Reuben. 18:18 It crossed to the slope in front of the Arabah to the north and descended into the Arabah. 18:19 It then crossed to the slope of Beth Hoglah to the north and ended at the northern tip of the Salt Sea 474 at the mouth of the Jordan River. 475 This was the southern border. 18:20 The Jordan River borders it on the east. These were the borders of the land assigned to the tribe of Benjamin by its clans. 476
18:21 These cities belonged to the tribe 477 of Benjamin by its clans: Jericho, 478 Beth Hoglah, Emek Keziz, 18:22 Beth Arabah, Zemaraim, Bethel, 479 18:23 Avvim, Parah, Ophrah, 18:24 Kephar Ammoni, Ophni, and Geba – a total of twelve cities and their towns.
18:25 Gibeon, Ramah, Beeroth, 18:26 Mizpah, Kephirah, Mozah, 18:27 Rekem, Irpeel, Taralah, 18:28 Zelah, Haeleph, the Jebusite city 480 (that is, Jerusalem), 481 Gibeah, and Kiriath – a total of fourteen cities and their towns. 482 This was the land assigned to the tribe of Benjamin 483 by its clans.
19:1 The second lot belonged to the tribe of Simeon by its clans. 484 19:2 Their assigned land included 485 Beer Sheba, 486 Moladah, 19:3 Hazar Shual, Balah, Ezem, 19:4 Eltolad, Bethul, Hormah, 19:5 Ziklag, Beth Marcaboth, Hazar Susah, 19:6 Beth Lebaoth, and Sharuhen – a total of thirteen cities and their towns, 19:7 Ain, Rimmon, Ether, and Ashan – a total of four cities and their towns, 19:8 as well as all the towns around these cities as far as Baalath Beer (Ramah of the Negev). This was the land assigned to the tribe of Simeon by its clans. 487 19:9 Simeon’s assigned land was taken from Judah’s allotted portion, for Judah’s territory was too large for them; so Simeon was assigned land within Judah. 488
19:10 The third lot belonged to the tribe of Zebulun 489 by its clans. The border of their territory 490 extended to Sarid. 19:11 Their border went up westward to Maralah and touched Dabbesheth and the valley near 491 Jokneam. 19:12 From Sarid it turned eastward 492 to the territory of Kisloth Tabor, extended to Daberath, and went up to Japhia. 19:13 From there it crossed eastward to Gath Hepher and Eth Kazin and extended to Rimmon, turning toward Neah. 19:14 It then turned on the north to Hannathon and ended at the Valley of Iphtah El. 19:15 Their territory included Kattah, Nahalal, Shimron, Idalah, and Bethlehem; 493 in all they had twelve cities and their towns. 494 19:16 This was the land assigned to the tribe of Zebulun 495 by its clans, including these cities and their towns.
19:17 The fourth lot belonged to the tribe of Issachar 496 by its clans. 19:18 Their assigned land 497 included Jezreel, Kesulloth, Shunem, 19:19 Hapharaim, Shion, Anaharath, 19:20 Rabbith, Kishion, Ebez, 19:21 Remeth, En Gannim, En Haddah and Beth Pazzez. 19:22 Their border touched Tabor, Shahazumah, and Beth Shemesh, and ended at the Jordan. They had sixteen cities and their towns. 19:23 This was the land assigned to the tribe of Issachar 498 by its clans, including the cities and their towns.
19:24 The fifth lot belonged to the tribe of Asher 499 by its clans. 19:25 Their territory included Helkath, Hali, Beten, Acshaph, 19:26 Alammelech, Amad, and Mishal. Their border touched Carmel to the west and Shihor Libnath. 19:27 It turned eastward toward Beth Dagon, touched Zebulun and the Valley of Iphtah El to the north, as well as the Valley of Emek and Neiel, and extended to Cabul on the north 500 19:28 and on to Ebron, 501 Rehob, Hammon, and Kanah, as far as Greater Sidon. 502 19:29 It then turned toward Ramah as far as the fortified city of Tyre, 503 turned to Hosah, and ended at the sea near Hebel, Aczib, 19:30 Umah, Aphek, and Rehob. In all they had 504 twenty-two cities and their towns. 19:31 This was the land assigned to the tribe of Asher 505 by its clans, including these cities and their towns.
19:32 The sixth lot belonged to the tribe of Naphtali 506 by its clans. 19:33 Their border started at Heleph and the oak of Zaanannim, went to Adami Nekeb, Jabneel and on to Lakkum, 507 and ended at the Jordan River. 508 19:34 It turned westward to Aznoth Tabor, extended from there to Hukok, touched Zebulun on the south, Asher on the west, and the Jordan 509 on the east. 19:35 The fortified cities included Ziddim, Zer, Hammath, Rakkath, Kinnereth, 19:36 Adamah, Ramah, Hazor, 510 19:37 Kedesh, Edrei, En Hazor, 19:38 Yiron, 511 Migdal El, Horem, Beth Anath, and Beth Shemesh. In all they had 512 nineteen cities and their towns. 19:39 This was the land assigned to the tribe of Naphtali 513 by its clans, including the cities and their towns.
19:40 The seventh lot belonged to the tribe of Dan 514 by its clans. 19:41 Their assigned land included Zorah, Eshtaol, Ir Shemesh, 19:42 Shaalabbin, Aijalon, Ithlah, 19:43 Elon, Timnah, Ekron, 19:44 Eltekeh, Gibbethon, Baalath, 19:45 Jehud, Bene Berak, Gath Rimmon, 19:46 the waters of Jarkon, and Rakkon, including the territory in front of Joppa. 19:47 (The Danites failed to conquer their territory, 515 so they went up and fought with Leshem and captured it. They put the sword to it, took possession of it, and lived in it. They renamed it 516 Dan after their ancestor. 517 ) 19:48 This was the land assigned to the tribe of Dan 518 by its clans, including these cities and their towns.
19:49 When they finished dividing the land into its regions, the Israelites gave Joshua son of Nun some land. 519 19:50 As the Lord had instructed, they gave him the city he requested – Timnath Serah in the Ephraimite hill country. He built up the city and lived in it.
19:51 These are the land assignments which Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders 520 made by drawing lots in Shiloh before the Lord at the entrance of the tent of meeting. 521 So they finished dividing up the land.
20:1 The Lord instructed Joshua: 20:2 “Have the Israelites select 522 the cities of refuge 523 that I told you about through Moses. 20:3 Anyone who accidentally kills someone can escape there; 524 these cities will be a place of asylum from the avenger of blood. 20:4 The one who committed manslaughter 525 should escape to one of these cities, stand at the entrance of the city gate, and present his case to the leaders of that city. 526 They should then bring him into the city, give him a place to stay, and let him live there. 527 20:5 When the avenger of blood comes after him, they must not hand over to him the one who committed manslaughter, for he accidentally killed his fellow man without premeditation. 528 20:6 He must remain 529 in that city until his case is decided by the assembly 530 and the high priest dies. 531 Then the one who committed manslaughter may return home to the city from which he escaped.” 532
20:7 So they selected 533 Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah. 20:8 Beyond the Jordan east of Jericho 534 they selected 535 Bezer in the desert on the plain belonging to the tribe of Reuben, Ramoth in Gilead belonging to the tribe of Gad, and Golan in Bashan belonging to the tribe of Manasseh. 20:9 These were the cities of refuge 536 appointed for all the Israelites and for resident foreigners living among them. Anyone who accidentally killed someone could escape there and not be executed by 537 the avenger of blood, at least until his case was reviewed by the assembly. 538
21:1 The tribal leaders of the Levites went before Eleazar the priest and Joshua son of Nun and the Israelite tribal leaders 21:2 in Shiloh in the land of Canaan and said, “The Lord told Moses to assign us cities in which to live along with the grazing areas for our cattle.” 21:3 So the Israelites assigned these cities and their grazing areas to the Levites from their own holdings, as the Lord had instructed.
21:4 The first lot belonged to 539 the Kohathite clans. The Levites who were descendants of Aaron the priest were allotted thirteen cities from the tribes of Judah, Simeon, and Benjamin. 21:5 The rest of Kohath’s descendants were allotted ten cities from the clans of the tribe of Ephraim, and from the tribe of Dan and the half-tribe of Manasseh. 21:6 Gershon’s descendants were allotted thirteen cities from the clans of the tribe of Issachar, and from the tribes of Asher and Naphtali and the half-tribe of Manasseh in Bashan. 21:7 Merari’s descendants by their clans were allotted twelve cities from the tribes of Reuben, Gad, and Zebulun. 21:8 So the Israelites assigned to the Levites by lot these cities and their grazing areas, as the Lord had instructed Moses.
21:9 They assigned from the tribes of Judah and Simeon the cities listed below. 21:10 They were assigned to the Kohathite clans of the Levites who were descendants of Aaron, 540 for the first lot belonged to them. 21:11 They assigned them Kiriath Arba (Arba was the father of Anak), that is, Hebron, in the hill country of Judah, along with its surrounding grazing areas. 21:12 (Now the city’s fields and surrounding towns they had assigned to Caleb son of Jephunneh as his property.) 21:13 So to the descendants of Aaron the priest they assigned Hebron (a city of refuge for one who committed manslaughter), Libnah, 21:14 Jattir, Eshtemoa, 21:15 Holon, Debir, 21:16 Ain, Juttah, and Beth Shemesh, along with the grazing areas of each – a total of nine cities taken from these two tribes. 21:17 From the tribe of Benjamin they assigned 541 Gibeon, Geba, 21:18 Anathoth, and Almon, along with the grazing areas of each – a total of four cities. 21:19 The priests descended from Aaron received thirteen cities and their grazing areas.
21:20 The rest of the Kohathite clans of the Levites were allotted cities from the tribe of Ephraim. 21:21 They assigned them Shechem (a city of refuge for one who committed manslaughter) in the hill country of Ephraim, Gezer, 21:22 Kibzaim, and Beth Horon, along with the grazing areas of each – a total of four cities. 21:23 From the tribe of Dan they assigned Eltekeh, Gibbethon, 21:24 Aijalon, and Gath Rimmon, along with the grazing areas of each – a total of four cities. 21:25 From the half-tribe of Manasseh they assigned Taanach and Gath Rimmon, 542 along with the grazing areas of each – a total of two cities. 21:26 The rest of the Kohathite clans received ten cities and their grazing areas.
21:27 They assigned to the Gershonite clans of the Levites the following cities: 543 from the half-tribe of Manasseh: Golan in Bashan (a city of refuge for one who committed manslaughter) and Beeshtarah, along with the grazing areas of each – a total of two cities; 21:28 from the tribe of Issachar: Kishon, Daberath, 21:29 Jarmuth, and En Gannim, along with the grazing areas of each – a total of four cities; 21:30 from the tribe of Asher: Mishal, Abdon, 21:31 Helkath, and Rehob, along with the grazing areas of each – a total of four cities; 21:32 from the tribe of Naphtali: Kedesh in Galilee (a city of refuge for one who committed manslaughter), Hammoth Dor, and Kartan, along with the grazing areas of each – a total of three cities. 21:33 The Gershonite clans received thirteen cities and their grazing areas.
21:34 They assigned to the Merarite clans (the remaining Levites) the following cities: from the tribe of Zebulun: Jokneam, Kartah, 21:35 Dimnah, and Nahalal, along with the grazing areas of each – a total of four cities; 21:36 544 from the tribe of Reuben: Bezer, Jahaz, 21:37 Kedemoth, and Mephaath, along with the grazing areas of each – a total of four cities; 21:38 from the tribe of Gad: Ramoth in Gilead (a city of refuge for one who committed manslaughter), Mahanaim, 21:39 Heshbon, and Jazer, along with the grazing areas of each – a total of four cities. 21:40 The Merarite clans (the remaining Levites) were allotted twelve cities.
21:41 The Levites received within the land owned by the Israelites 545 forty-eight cities in all and their grazing areas. 21:42 Each of these cities had grazing areas around it; they were alike in this regard. 546
21:43 So the Lord gave Israel all the land he had solemnly promised to their ancestors, 547 and they conquered 548 it and lived in it. 21:44 The Lord made them secure, 549 in fulfillment of all he had solemnly promised their ancestors. 550 None of their enemies could resist them. 551 21:45 Not one of the Lord’s faithful promises to the family of Israel 552 was left unfulfilled; every one was realized. 553
Joshua 21:1
Context21:1 The tribal leaders of the Levites went before Eleazar the priest and Joshua son of Nun and the Israelite tribal leaders
Joshua 2:1-2
Context2:1 Joshua son of Nun sent two spies out from Shittim secretly and instructed them: 554 “Find out what you can about the land, especially Jericho.” 555 They stopped at the house of a prostitute named Rahab and spent the night there. 556 2:2 The king of Jericho received this report: “Note well! 557 Israelite men have come here tonight 558 to spy on the land.”
Joshua 12:23
Context12:23 the king of Dor – near Naphath Dor – (one),
the king of Goyim – near Gilgal – (one),
Joshua 1:16
Context1:16 They told Joshua, “We will do everything you say. We will go wherever you send us.
Ezekiel 48:1-35
Context48:1 “These are the names of the tribes: From the northern end beside the road of Hethlon to Lebo-hamath, as far as Hazar-enan (which is on the border of Damascus, toward the north beside Hamath), extending from the east side to the west, Dan will have one portion. 48:2 Next to the border of Dan, from the east side to the west, Asher 559 will have one portion. 48:3 Next to the border of Asher from the east side to the west, Naphtali will have one portion. 48:4 Next to the border of Naphtali from the east side to the west, Manasseh will have one portion. 48:5 Next to the border of Manasseh from the east side to the west, Ephraim will have one portion. 48:6 Next to the border of Ephraim from the east side to the west, Reuben will have one portion. 48:7 Next to the border of Reuben from the east side to the west, Judah 560 will have one portion.
48:8 “Next to the border of Judah from the east side to the west will be the allotment you must set apart. It is to be eight and a quarter miles 561 wide, and the same length as one of the tribal portions, from the east side to the west; the sanctuary will be in the middle of it. 48:9 The allotment you set apart to the Lord will be eight and a quarter miles 562 in length and three and one-third miles 563 in width. 48:10 These will be the allotments for the holy portion: for the priests, toward the north eight and a quarter miles 564 in length, toward the west three and one-third miles 565 in width, toward the east three and one-third miles 566 in width, and toward the south eight and a quarter miles 567 in length; the sanctuary of the Lord will be in the middle. 48:11 This will be for the priests who are set apart from the descendants of Zadok who kept my charge and did not go astray when the people of Israel strayed off, like the Levites did. 568 48:12 It will be their portion from the allotment of the land, a most holy place, next to the border of the Levites.
48:13 “Alongside the border of the priests, the Levites will have an allotment eight and a quarter miles 569 in length and three and one-third miles 570 in width. The whole length will be eight and a quarter miles 571 and the width three and one-third miles. 572 48:14 They must not sell or exchange any of it; they must not transfer this choice portion of land, for it is set apart 573 to the Lord.
48:15 “The remainder, one and two-thirds miles 574 in width and eight and a quarter miles 575 in length, will be for common use by the city, for houses and for open space. The city will be in the middle of it; 48:16 these will be its measurements: The north side will be one and one-half miles, 576 the south side one and one-half miles, the east side one and one-half miles, and the west side one and one-half miles. 48:17 The city will have open spaces: On the north there will be 437½ feet, 577 on the south 437½ feet, on the east 437½ feet, and on the west 437½ feet. 48:18 The remainder of the length alongside the holy allotment will be three and one-third miles 578 to the east and three and one-third miles toward the west, and it will be beside the holy allotment. Its produce will be for food for the workers of the city. 48:19 The workers of the city from all the tribes of Israel will cultivate it. 48:20 The whole allotment will be eight and a quarter miles 579 square, you must set apart the holy allotment with the possession of the city.
48:21 “The rest, on both sides of the holy allotment and the property of the city, will belong to the prince. Extending from the eight and a quarter miles 580 of the holy allotment to the east border, and westward from the eight and a quarter miles 581 to the west border, alongside the portions, it will belong to the prince. The holy allotment and the sanctuary of the temple will be in the middle of it. 48:22 The property of the Levites and of the city will be in the middle of that which belongs to the prince. The portion between the border of Judah and the border of Benjamin will be for the prince.
48:23 “As for the rest of the tribes: From the east side to the west side, Benjamin will have one portion. 48:24 Next to the border of Benjamin, from the east side to the west side, Simeon will have one portion. 48:25 Next to the border of Simeon, from the east side to the west side, Issachar will have one portion. 48:26 Next to the border of Issachar, from the east side to the west side, Zebulun will have one portion. 48:27 Next to the border of Zebulun, from the east side to the west side, Gad will have one portion. 48:28 Next to the border of Gad, at the south side, the border will run from Tamar to the waters of Meribath Kadesh, to the Stream of Egypt 582 and on to the Great Sea. 48:29 This is the land which you will allot to the tribes of Israel, and these are their portions, declares the sovereign Lord.
48:30 “These are the exits of the city: On the north side, one and one-half miles 583 by measure, 48:31 the gates of the city 584 will be named for the tribes of Israel; there will be three gates to the north: one gate for Reuben, one gate for Judah, and one gate for Levi. 48:32 On the east side, one and one-half miles in length, there will be three gates: one gate for Joseph, one gate for Benjamin, and one gate for Dan. 48:33 On the south side, one and one-half miles by measure, there will be three gates: one gate for Simeon, one gate for Issachar, and one gate for Zebulun. 48:34 On the west side, one and one-half miles in length, there will be three gates: one gate for Gad, one gate for Asher, and one gate for Naphtali. 48:35 The circumference of the city will be six miles. 585 The name of the city from that day forward will be: ‘The Lord Is There.’” 586
Acts 7:8
Context7:8 Then God 587 gave Abraham 588 the covenant 589 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 590 and Isaac became the father of 591 Jacob, and Jacob of the twelve patriarchs. 592
Revelation 7:4-8
Context7:4 Now 593 I heard the number of those who were marked with the seal, 594 one hundred and forty-four thousand, sealed from all 595 the tribes of the people of Israel: 596
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
Revelation 21:14
Context21:14 The 597 wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
[18:1] 1 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 3 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 4 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 5 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 6 tn Heb “lifted up his eyes.”
[18:2] 7 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 8 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 9 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 10 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 11 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 12 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
[18:3] 13 tn Heb “do not pass by from upon your servant.”
[18:4] 14 tn The imperative after the jussive indicates purpose here.
[18:4] 15 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
[18:5] 16 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 17 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
[18:5] 18 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 19 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 20 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
[18:6] 21 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
[18:6] 22 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 23 tn Heb “the young man.”
[18:7] 24 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 25 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 26 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 27 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 28 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 29 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 30 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] 31 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 32 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 33 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 35 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 37 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
[18:12] 38 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 39 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 40 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 41 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 42 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
[18:15] 43 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 44 tn Heb “And the men arose from there.”
[18:16] 45 tn Heb “toward the face of.”
[18:16] 46 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 47 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
[18:17] 48 tn The active participle here refers to an action that is imminent.
[18:18] 49 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 50 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 51 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[18:19] 52 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
[18:19] 53 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
[18:19] 54 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 55 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:20] 57 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 59 tn The cohortative indicates the
[18:21] 60 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 61 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 62 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 64 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 65 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 67 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 68 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 69 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 70 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 71 tn Heb “because of five.”
[18:29] 72 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 73 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 74 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 75 tn Heb “let it not be hot to the
[18:30] 76 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 77 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 78 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 79 tn Heb “And the
[18:33] 80 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 81 tn Heb “to his place.”
[29:31] 82 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.
[29:31] 83 tn Heb “he opened up her womb.”
[29:32] 84 tn Or “Leah conceived” (also in vv. 33, 34, 35).
[29:32] 85 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
[29:32] 86 tn Heb “looked on my affliction.”
[29:33] 87 tn Heb “hated.” See the note on the word “unloved” in v. 31.
[29:33] 88 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
[29:34] 89 tn Heb “will be joined to me.”
[29:34] 90 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
[29:35] 91 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
[30:5] 92 tn Or “Bilhah conceived” (also in v. 7).
[30:5] 93 tn Heb “and she bore for Jacob a son.”
[30:6] 94 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
[30:6] 96 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
[30:7] 97 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
[30:8] 98 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
[30:8] 99 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
[30:9] 100 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
[30:10] 101 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
[30:11] 102 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”
[30:11] 103 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
[30:12] 104 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”
[30:13] 105 tn The Hebrew statement apparently means “with my happiness.”
[30:13] 106 tn Heb “daughters.”
[30:13] 107 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.
[30:14] 108 tn Heb “during the days.”
[30:14] 109 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.
[30:15] 110 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
[30:15] 111 tn Heb “therefore.”
[30:15] 112 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
[30:16] 113 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
[30:16] 114 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
[30:16] 115 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
[30:17] 116 tn Heb “listened to.”
[30:17] 117 tn Or “she conceived” (also in v. 19).
[30:17] 118 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
[30:18] 119 tn Heb “God has given my reward.”
[30:18] 120 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
[30:18] 121 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
[30:19] 122 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
[30:20] 123 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
[30:22] 124 tn Heb “remembered.”
[30:22] 125 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
[30:23] 126 tn Or “conceived.”
[30:23] 127 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
[30:24] 128 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
[46:13] 129 tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).
[46:13] 130 tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX
[46:15] 131 tn Heb “all the lives of his sons and his daughters, thirty-three.”
[46:16] 132 tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”
[46:20] 133 sn On is another name for the city of Heliopolis.
[46:21] 134 sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.
[46:23] 135 tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.
[46:26] 136 tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”
[46:27] 137 tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).
[46:27] 138 tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”
[49:1] 139 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
[49:1] 140 tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.
[49:4] 141 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
[49:4] 142 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
[49:4] 143 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
[49:4] 144 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
[49:5] 145 tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
[49:6] 146 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
[49:7] 147 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
[49:8] 148 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
[49:10] 149 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
[49:10] 150 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
[49:10] 151 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
[49:11] 152 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
[49:12] 153 tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
[49:13] 154 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
[49:13] 155 map For location see Map1 A1; JP3 F3; JP4 F3.
[49:15] 156 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
[49:15] 157 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
[49:16] 158 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
[49:17] 160 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
[49:18] 161 sn I wait for your deliverance, O
[49:19] 162 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”
[49:20] 163 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
[49:20] 164 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
[49:20] 165 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
[49:21] 166 tn Heb “a doe set free.”
[49:21] 167 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).
[49:22] 168 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
[49:22] 169 tn Heb “daughters.”
[49:23] 170 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
[49:24] 171 tn Heb “the arms of his hands.”
[49:24] 172 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
[49:25] 174 tn Heb “and he will help you.”
[49:25] 175 tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).
[49:25] 176 tn Heb “and he will bless you.”
[49:25] 177 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
[49:26] 178 tn Heb “have prevailed over.”
[49:26] 179 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
[49:26] 180 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
[49:28] 181 tn Heb “All these.”
[49:28] 182 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
[1:1] 183 sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the
[1:1] 184 tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.
[1:1] 185 sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.
[1:1] 186 tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).
[1:1] 187 tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).
[1:5] 188 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.
[1:5] 189 tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.
[1:5] 190 sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).
[1:5] 191 tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.
[6:14] 192 sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” (Exodus [JPSTC], 33).
[6:14] 193 tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).
[6:14] 194 tn Or “descendants.”
[6:14] 195 tn Or “families,” and so throughout the genealogy.
[6:16] 196 tn Or “generations.”
[1:5] 197 tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.
[1:5] 198 tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).
[1:6] 199 sn This name and the name Ammishaddai below have the theophoric element (שַׁדַּי, shadday, “the Almighty”). It would mean “the Almighty is my rock”; the later name means “the Almighty is my kinsman.” Other theophoric elements in the passage are “father,” “brother,” and “God.”
[1:7] 200 sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).
[1:14] 201 tc There is a textual difficulty with this verb. The Greek form uses r and not d, giving the name Ra‘oul. There is even some variation in the Hebrew traditions, but BHS (following the Leningrad codex of
[1:21] 202 tn Heb “those numbered of them.” The form is פְּקֻדֵיהֶם (pÿqudehem), the passive participle with the pronominal suffix. This indicates that the number came to 46,500, but it specifically refers to “those numbered.” This expression occurs frequently throughout the book of Numbers.
[1:21] 203 sn There has been much discussion about the numbers in the Israelite wilderness experience. The immediate difficulty for even the casual reader is the enormous number of the population. If indeed there were 603,550 men twenty years of age and older who could fight, the total population of the exodus community counting women and children would have been well over a million, or even two million as calculated by some. This is not a figure that the Bible ever gives, but given the sizes of families the estimate would not be far off. This is a staggering number to have cross the Sea, drink from the oases, or assemble in the plain by Sinai. It is not a question of whether or not God could provide for such a number; it is rather a problem of logistics for a population of that size in that period of time. The problem is not with the text itself, but with the interpretation of the word אֶלֶף (’elef), traditionally translated “thousand.” The word certainly can be taken as “thousand,” and most often is. But in view of the problem of the large number here, some scholars have chosen one of the other meanings attested in literature for this word, perhaps “troop,” or “family,” or “tent group,” even though a word for “family” has already been used (see A. H. McNeile, Numbers, 7; J. Garstang, Joshua-Judges, 120; J. Bright, History of Israel, 144). Another suggestion is to take the word as a “chief” or “captain” based on Ugaritic usage (see R. E. D. Clarke, “The Large Numbers of the Old Testament,” JTVI 87 [1955]: 82-92; and J. W. Wenham, “Large Numbers in the Old Testament,” TynBul 18 [1967]: 19-53). This interpretation would reduce the size of the Israelite army to about 18,000 men from a population of about 72,000 people. That is a radical change from the traditional reading and may be too arbitrary an estimate. A more unlikely calculation following the idea of a new meaning would attempt to divide the numbers and use the first part to refer to the units and the second the measurement (e.g., 65 thousand and four hundred would become 65 units of four hundred). Another approach has been to study the numbers rhetorically, analyzing the numerical values of letters and words. But this method, known as gematria, came in much later than the biblical period (see for it G. Fohrer, Introduction to the Old Testament, 184; and A. Noordtzij, Numbers [BSC], 24). On this system the numbers for “the sons of Israel” would be 603. But the number of the people in the MT is 603,550. Another rhetorical approach is that which says the text used exaggerations in the numbers on an epic scale to make the point of God’s blessing. R. B. Allen’s view that the numbers have been magnified by a factor of ten (“Numbers,” The Expositor’s Bible Commentary, 2:688-91), which would mean the army was only 60,000 men, seems every bit as arbitrary as Wenham’s view to get down to 18,000. Moreover, such views cannot be harmonized with the instructions in the chapter for them to count every individual skull – that seems very clear. This is not the same kind of general expression one finds in “Saul has killed his thousands, David his ten thousands” (1 Sam 18:7). There one expects the bragging and the exaggerations. But in a text of numbering each male, to argue that the numbers have been inflated ten-fold to form the rhetoric of praise for the way God has blessed the nation demands a much more convincing argument than has typically been given. On the surface it seems satisfactory, but it raises a lot of questions. Everything in Exodus and Numbers attests to the fact that the Israelites were in a population explosion, that their numbers were greater than their Egyptian overlords. Pharaoh had attempted to counter their growth by killing males from the ranks. That only two midwives are named must be taken to mean that they were heads of the guilds, for two could not service a population – even of the smaller estimate given above. But even though the size had to have been great and seen as a threat, we are at a loss to know exactly how to determine it. There is clearly a problem with the word “thousand” here and in many places in the OT, as the literature will show, but the problem cannot really be solved without additional information. The suggestions proposed so far seem to be rather arbitrary attempts to reduce the number to a less-embarrassing total, one that would seem more workable in the light of contemporary populations and armies, as well as space and time for the people’s movement in the wilderness. An army of 10,000 or 20,000 men in those days would have been a large army; an army of 600,000 (albeit a people’s army, which may mean that only a portion of the males would actually fight at any time – as was true at Ai) is large even by today’s standards. But the count appears to have been literal, and the totals calculated accordingly, totals which match other passages in the text. If some formula is used to reduce the thousands in this army, then there is the problem of knowing what to do when a battle has only five thousand, or three thousand men. One can only conclude that on the basis of what we know the word should be left with the translation “thousand,” no matter what difficulties this might suggest to the reader. One should be cautious, though, in speaking of a population of two million, knowing that there are serious problems with the calculation of that number, if not with the word “thousand” itself. It is very doubtful that the population of the wilderness community was in the neighborhood of two million. Nevertheless, until a more convincing explanation of the word “thousand” or the calculation of the numbers is provided, one should retain the reading of the MT but note the difficulty with the large numbers.
[1:22] 204 tc Some witnesses have omitted “those that were numbered of them,” to preserve the literary pattern of the text. The omission is supported by the absence of the expression in the Greek as well as in some MT
[1:24] 205 tc The LXX has vv. 24-35 after v. 37.
[1:42] 206 tc The verse does not have the preposition, only “the descendants of Naphtali.”
[1:44] 207 tn The construction uses both the passive participle הַפְּקֻדִים (happÿqudim) and the verb פָּקַד (paqad), giving a literal translation of “these were the numbered ones, whom Moses and Aaron numbered.”
[1:44] 208 tn Heb “they were one man for the house of his fathers.”
[1:45] 209 tn Literally the text has, “and all the numbered of the Israelites were according to their families.” The verb in the sentence is actually without a complement (see v. 46).
[2:3] 210 tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”
[2:3] 211 tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).
[2:3] 212 tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”
[2:4] 214 tc The expression “and his divisions and those numbered of them” is somewhat tautological. The words are synonyms used for statistical purposes, and so neither should be simply deleted.
[2:5] 215 tn Heb “by him” [i.e., Judah].
[2:7] 216 tn This part has been supplied; the text simply has “the tribe of Zebulun.”
[2:9] 217 tn The verb is נָסָע (nasa’): “to journey, travel, set out,” and here, “to move camp.” Judah will go first, or, literally, at the head of the nation, when they begin to travel.
[2:10] 218 tn Here and throughout the line is literally “[under] the standard of the camp of Reuben…according to their divisions.”
[2:14] 219 tn The Hebrew text simply has “and the tribe of Gad.”
[2:14] 220 tc The Leningrad codex, upon which BHS is based, has “Reuel” here. In reading “Deuel” the translation presented above follows many medieval Hebrew manuscripts, Smr, and the Latin Vulgate. Cf. Num 1:14.
[2:17] 221 tn The Hebrew expression is עַל־יָדוֹ (’al-yado, “upon his hand”). This clearly refers to a specifically designated place for each man.
[2:22] 222 tn Here too the Hebrew text simply has “and the tribe of Benjamin.”
[2:29] 223 tn The Hebrew text has “and the tribe of Naphtali.”
[2:32] 224 tn Heb “the house of their fathers.” So also in v. 34.
[7:12] 225 sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
[7:13] 226 tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.
[7:24] 227 tn The phrase “presented an offering” is not found in the Hebrew text at this point but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).
[7:88] 228 sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the
[7:89] 229 tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (בּוֹא, bo’) with the preposition and with the subjective genitive that follows serving as the subject of the clause. The verse is strategic in the structure of the book: At the completion of the dedication with the offerings Moses received more revelation from the
[7:89] 230 tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading מְדַבֵּר [mÿdabber] instead of מִדַּבֵּר [middabber], the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.
[7:89] 231 tn The Hebrew word כַּפֹּרֶת (kapporet) has been traditionally rendered “mercy seat,” but since the ark is the footstool (see Ps 132), this translation is somewhat misleading. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid” – provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym. See also Exod 25:17.
[7:89] 232 tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.
[26:5] 233 tc The Hebrew text has no preposition here, but one has been supplied in the translation for clarity. Cf. vv. 23, 30, 31, 32.
[26:7] 234 sn The Reubenites had decreased from 46,500 to 43,730.
[26:8] 235 tc The MT has “and the sons of Pallu.”
[26:9] 236 tn Or “company” (so KJV, NASB, NRSV); Heb “congregation.”
[26:13] 237 tc This is “Zohar” in Exod 6:15 and Gen 46:10.
[26:14] 238 sn Before entering Sinai the tribe numbered 59,300, the third largest. Now it was about one-third its original size.
[26:16] 239 tc The MT of Gen 46:16 reads this as “Ezbon.”
[26:16] 240 tc The Greek version and Smr have “Ad[d]i,” probably by confusion of letters.
[26:17] 241 tc Gen 46:16 and the LXX here read “Arodi.”
[26:18] 242 sn The Gadites decreased from 45,650 to 40,500.
[26:21] 243 tc Smr and the Greek version have “Hamuel.”
[26:22] 244 sn The Judahites increased from 74,600 to 76,500.
[26:25] 245 sn The Issacharites increased from 54,400 to 64,300.
[26:27] 246 sn The Zebulunites showed a slight increase from 57,400 to 60,500.
[26:34] 247 sn The Manassehites increased from 32,200 to 52,700.
[26:37] 248 sn This is a significant reduction from the first count of 40,500.
[26:39] 249 tc With the exception of a few manuscripts the MT has Shephupham. The spelling in the translation above is supported by Smr and the ancient versions.
[26:40] 250 tc The LXX has Adar. Cf. 1 Chr 8:3.
[26:40] 251 tc “From Ard” is not in the Hebrew text.
[26:41] 252 sn The Benjaminites increased from 35,400 to 45,600. The Greek version has here 35,500.
[26:43] 253 sn The Danites increased from 62,700 to 64,400.
[26:46] 254 tn Also mentioned in 1 Chr 7:30.
[26:47] 255 sn The Asherites increased from 41,500 to 53,400.
[26:50] 256 sn The Naphtalites decreased from 53,400 to 45,400.
[26:51] 257 sn This number shows only a slightly smaller total in the second census; the first was 603,550.
[26:59] 258 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.
[26:61] 259 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).
[34:14] 260 tn Heb “the house of their fathers.” So also a little later in this verse.
[34:15] 261 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[34:17] 262 tn The verb can be translated simply as “divide,” but it has more the idea of allocate as an inheritance, the related noun being “inheritance.”
[34:18] 263 tn This sense is created by repetition: “one leader, one leader from the tribe.”
[34:18] 264 tn The sentence simply uses לִנְחֹל (linkhol, “to divide, apportion”). It has been taken already to mean “allocate as an inheritance.” Here “assist” may be added since Joshua and Eleazar had the primary work.
[33:2] 265 tn Or “rose like the sun” (NCV, TEV).
[33:2] 266 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
[33:2] 267 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 268 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
[33:2] 269 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[33:3] 270 tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
[33:3] 271 tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
[33:3] 272 tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
[33:3] 273 tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”
[33:3] 274 tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.
[33:4] 275 tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
[33:5] 276 tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the
[33:5] 277 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:5] 278 sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
[33:6] 279 tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).
[33:7] 280 tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.
[33:8] 281 sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.
[33:8] 282 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
[33:8] 283 sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.
[33:8] 284 sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
[33:9] 285 sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
[33:11] 286 tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.
[33:12] 287 tn Heb “he”; the referent (the
[33:12] 288 tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
[33:13] 289 tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.
[33:14] 290 tn Heb “goings forth of the sun.”
[33:14] 291 tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.
[33:14] 292 tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
[33:15] 293 tn Heb “head” or “top.”
[33:16] 294 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
[33:16] 295 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
[33:17] 296 sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
[33:19] 297 tn Or “acceptable”; Heb “righteous” (so NASB).
[33:19] 299 tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”
[33:20] 300 tn Heb “forehead,” picturing Gad attacking prey.
[33:21] 301 tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.
[33:21] 302 tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).
[33:21] 303 tn Heb “heads” (in the sense of chieftains).
[33:22] 304 sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).
[33:24] 305 sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.
[33:25] 306 tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”
[33:26] 307 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:26] 308 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.
[33:27] 309 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
[33:28] 310 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
[33:28] 311 tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[33:28] 312 tn Or perhaps “drizzle, showers.” See note at Deut 32:2.
[13:1] 313 tn Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following clause.
[13:3] 314 tn Heb “the Shihor”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
[13:3] 315 tn Heb “in front of.”
[13:3] 316 tn Heb “it is reckoned to the Canaanites.”
[13:3] 317 tn Heb “the five lords of the Philistines, the Gazaite, the Ashdodite, the Ashkelonite, the Gathite, and the Ekronite, and the Avvites.”
[13:4] 318 tn Or “from Teman.” The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.
[13:4] 319 tn Heb “all the land of the Canaanites.”
[13:4] 320 tc The reading “Arah” assumes a slight emendation of the Hebrew vowel pointing. The MT reads, “and a cave,” or “and Mearah” (if one understands the word as a proper noun).
[13:4] 321 tn Heb “which belongs to the Sidonians.”
[13:5] 322 tn Heb “and the land of the Gebalites.”
[13:5] 323 tn Or “the entrance to Hamath.” Most modern translations take the phrase “Lebo Hamath” to be a proper name, but often provide a note with the alternative, where “Hamath” is the proper name and לְבוֹא (lÿvo’) is taken to mean “entrance to.”
[13:6] 324 tn The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).
[13:6] 325 tn Heb “only you, assign it by lots to Israel as an inheritance as I commanded you.”
[13:7] 326 tn Heb “now apportion this land as an inheritance.”
[13:8] 327 tn The MT reads “with him,” which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7).
[13:8] 328 tn Heb “received their inheritance, which Moses had assigned to them beyond the Jordan.”
[13:9] 329 tn The words “their territory started” are supplied in the translation for clarification.
[13:11] 330 tn The words “their territory also included” are supplied in the translation for clarification.
[13:12] 331 tn Heb “from the remnant of the Rephaites.”
[13:12] 332 tn Or “dispossessed them.”
[13:13] 333 tn Or “dispossess.”
[13:14] 334 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[13:14] 335 tn Heb “did not assign an inheritance.”
[13:14] 336 tn That is, “their source of food and life.”
[13:14] 337 tn Or “offerings made by fire.”
[13:14] 338 tn Or “promised” (Heb “spoke”).
[13:15] 339 tn Heb “assigned to the sons of Reuben.”
[13:16] 340 tn Heb “their territory was from.”
[13:21] 341 tn The words “it encompassed” are supplied in the translation for clarification.
[13:21] 342 tn Heb “princes of Sihon, inhabitants of the land.”
[13:22] 344 tn Heb “Balaam son of Beor, the omen-reader, the Israelites killed with the sword, along with their slain ones.”
[13:23] 345 tn Heb “This is the inheritance of the sons of Reuben by their clans, the cities and their towns.”
[13:24] 346 tn Heb “assigned to the tribe of Gad, to the sons of Gad.”
[13:25] 347 tn Heb “and half of the land of the sons of Ammon.”
[13:25] 348 tn Heb “in front of.”
[13:26] 349 tn The words “Their territory ran” are not in the Hebrew text, but have been supplied for clarification.
[13:27] 350 tn Or “it included in the valley, Beth Haram.”
[13:27] 351 sn The Sea of Kinnereth is another name for the Sea of Galilee. See the note on the word “Kinnereth” in 11:2.
[13:28] 352 tn Heb “This is the inheritance of the sons of Gad by their clans, the cities and their towns.”
[13:29] 353 tn Heb “assigned to the half-tribe of Manasseh, and it belonged to the half-tribe of Manasseh.”
[13:30] 354 tn The words “their territory started at” are not in the Hebrew text, but have been supplied for clarification.
[13:30] 355 sn The Hebrew name Havvoth Jair means “the tent villages of Jair.”
[13:32] 356 tn Heb “These are [the lands] which Moses gave as an inheritance.”
[13:32] 357 tn Heb “beyond the Jordan, east of Jericho.” The word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.
[13:33] 358 tn Heb “Moses did not assign an inheritance.” The word “land” has been supplied in the translation to clarify what the inheritance consisted of.
[13:33] 359 tn That is, “their source of food and life.”
[13:33] 360 tn Or “as he promised”; Heb “as he spoke to.”
[14:1] 361 tn Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.”
[14:2] 362 tn Heb “By lot was their inheritance, as the
[14:3] 363 tn Or “assigned an inheritance.”
[14:3] 364 tn Or “no inheritance.”
[14:3] 365 tn The Hebrew text adds, “in their midst.”
[14:4] 366 tn Heb “and they did not assign a portion to the Levites in the land, except cities [in which] to live and their pastures for their cattle and property.”
[14:5] 367 tn Heb “Just as the
[14:6] 368 tn Heb “You know the word which the
[14:7] 369 tn Heb “and I brought back to him a word just as [was] in my heart.”
[14:8] 371 tn Heb “went up with.”
[14:8] 372 tn Heb “made the heart[s] of the people melt.”
[14:8] 373 tn Heb “I filled up after the
[14:9] 374 tn Heb “swore an oath.”
[14:9] 375 tn Heb “on which your foot has walked.”
[14:9] 376 tn Heb “will belong to you for an inheritance, and to your sons forever.”
[14:11] 377 tn Heb “like my strength then, like my strength now, for battle and for going out and coming in.”
[14:12] 378 tn Heb “are there and large, fortified cities.”
[14:12] 379 tn Or “will dispossess.”
[14:13] 380 tn Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”
[14:14] 381 tn Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”
[14:15] 382 tn Heb “And he was the great man among the Anakites.”
[15:1] 383 tn Heb “The lot was to the tribe of the sons of Judah by their clans to the border of Edom, the wilderness of Zin toward the south, southward.”
[15:2] 384 tn Heb “Their southern border was from the end of the Salt Sea, from the tongue that faces to the south.”
[15:3] 386 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[15:4] 387 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV).
[15:4] 388 tn The translation follows the LXX at this point. The MT reads, “This will be your southern border.”
[15:5] 390 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
[15:5] 391 tn Heb “the border on the northern side was from the tongue of the sea, from the end of the Jordan.”
[15:8] 393 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:12] 394 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
[15:12] 395 tn Heb “this was the border of the sons of Judah round about, by their clans.”
[15:13] 396 tn Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the
[15:14] 397 tn Or “dispossessed.”
[15:15] 398 tn Heb “he went up against the inhabitants of Debir.”
[15:17] 399 tn “Caleb’s brother” may refer either to Othniel or to Kenaz. If Kenaz was the brother of Caleb, Othniel is Caleb’s nephew.
[15:17] 400 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[15:18] 401 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[15:18] 402 tn Heb “him.” The referent of the pronoun could be Othniel, in which case the translation would be, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 19. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14,” CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14.
[15:19] 403 tn Elsewhere this Hebrew word (בְּרָכָה, bÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[15:20] 404 tn Heb “This is the inheritance of the tribe of the sons of Judah by their clans.”
[15:21] 405 tn Heb “and the cities were at the end of the tribe of the sons of Judah, at the border of Edom, to the south.”
[15:23] 406 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[15:32] 407 tn The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list.
[15:33] 408 tn The words “these cities were” have been supplied for English stylistic reasons.
[15:33] 409 tn Or “the foothills”; Heb “the Shephelah.”
[15:45] 410 tn Heb “daughters.”
[15:47] 411 tn See the note on this place name in 15:4.
[15:47] 412 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
[15:48] 413 tn The words “These cities were” have been supplied in the translation for English stylistic reasons.
[15:52] 414 tc Some Hebrew
[15:61] 415 tn The words “These cities were” have been supplied for English stylistic reasons.
[15:63] 416 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:63] 417 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[16:1] 418 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[16:1] 419 tn Heb “The lot went out to the sons of Joseph from the Jordan [at] Jericho to the waters of Jericho to the east, the desert going up from Jericho into the hill country of Bethel.”
[16:2] 420 tn Heb “it”; the referent (the southern border) has been specified in the translation for clarity.
[16:2] 421 tn In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα (eis Baiqhl Louza, “from Bethel [Luz]”).
[16:4] 422 tn Or “received their inheritance.”
[16:5] 423 tn Heb “The territory of the sons of Ephraim was for their clans.”
[16:7] 424 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[16:7] 425 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[16:8] 426 tn Heb “This is the inheritance of the tribe of the sons of Ephraim.”
[16:9] 427 tn Heb “and the cities set apart for the sons of Ephraim in the midst of the inheritance of the sons of Manasseh, all the cities and their towns.”
[16:10] 428 tn Heb “they”; the referent (the Ephraimites) has been specified in the translation for clarity.
[17:1] 429 tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”
[17:1] 430 tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”
[17:1] 431 tn Heb “Gilead and Bashan belonged to him.”
[17:2] 432 tn Heb “and it belonged to the sons of Manasseh who remained.”
[17:4] 433 tn Heb “The
[17:4] 434 tn Heb “he.” The referent is probably Joshua, although Eleazar is mentioned first in the preceding list.
[17:4] 435 tn Heb “and he assigned to them in accordance with the mouth [i.e., command] of the
[17:5] 436 tn Heb “and the allotted portions of Manasseh fell out ten.”
[17:7] 438 tn Heb “in front of”; perhaps “east of.”
[17:9] 439 tn Heb “these cities belonged to Ephraim in the midst of the cities of Manasseh.”
[17:10] 440 tn Heb “his”; the referent (Manasseh) has been specified in the translation for clarity.
[17:10] 441 tn Heb “they”; the referent (their territory) has been specified in the translation for clarity.
[17:11] 442 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[17:11] 443 tn Or “the third [is] Napheth”; or “Napheth-dor.” The meaning of the Hebrew phrase is uncertain.
[17:11] 444 tn Heb “Beth Shean and its surrounding towns, Ibleam and its surrounding towns, the residents of Dor and its surrounding towns, the residents of En Dor and its surrounding towns, the residents of Taanach and its surrounding towns, the residents of Megiddo and its surrounding towns, three of Nepheth.”
[17:12] 445 tn Heb “sons”; “men” has been used in the translation because the context involves the conquest of cities; therefore, warriors (hence males) would be in view here.
[17:12] 446 tn Or “were determined.”
[17:13] 447 sn On the Israelites’ failure to conquer the Canaanites completely, see Judg 1:27-28.
[17:14] 448 tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the
[17:15] 449 tn Heb “If you are a great people.”
[17:16] 450 tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.
[17:16] 451 tn Heb “and there are iron chariots among all the Canaanites who live in the land of the valley, to those who are in Beth Shean and its daughters and to those who are in the Valley of Jezreel.” Regarding the translation “chariots with iron-rimmed wheels” see Y. Yadin, The Art of Warfare in Biblical Lands, 255 and R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[17:18] 453 tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.
[17:18] 454 tn Heb “and its limits will be yours.”
[18:1] 455 tn Heb “the tent of assembly.”
[18:1] 456 tn Heb “and the land was subdued before them.”
[18:2] 457 tn Heb “there were left among the sons of Israel who had not divided up their inheritance seven tribes.”
[18:3] 458 tn Heb “How long are you putting off entering and possessing.”
[18:4] 460 tn Heb “I will send them so they may arise and walk about in the land and describe it in writing according to their inheritance and come to me.”
[18:5] 463 tn Heb “the house.”
[18:7] 464 tn Or “the priesthood of the
[18:7] 465 tn Or “inheritance.”
[18:9] 466 tn Heb “went and passed through.”
[18:11] 467 tn Heb “and the lot came up for the tribe of the sons of Benjamin.”
[18:11] 468 tn Heb “and the territory of their allotment went out between the sons of Judah and the sons of Joseph.”
[18:12] 469 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:13] 470 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[18:14] 471 tn Heb “sons,” here referring to the tribe.
[18:19] 474 sn The Salt Sea is another name for the Dead Sea.
[18:19] 475 tn Heb “to the tongue of the Salt Sea to the north, to the end of the Jordan to the south.” The word “River” is not in the Hebrew text, but is supplied in the translation for clarity (also in the following verse).
[18:20] 476 tn Heb “This was the inheritance of the sons of Benjamin by its borders round about, by their clans.”
[18:21] 477 tn Heb “the sons,” here referring to the tribe.
[18:21] 478 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:22] 479 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[18:28] 480 tn The word “city” is supplied in the translation for clarification.
[18:28] 481 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:28] 482 tn The structure of this list presents problems. In v. 28 no conjunction appears before “Haeleph” or “Kiriath” in the Hebrew text. This suggests they should be compounded with the preceding names, yielding “Zelah Haeleph” and “Gibeah Kiriath” respectively. This results in a list of only twelve cities, however, while the summary statement (v. 28) gives the number fourteen. One should note, however, that the city lists in chap. 15 do not consistently use the conjunction before the name of each city. See also Josh 19:7, where no conjunction appears before “Rimmon,” but the summary assumes that Ain and Rimmon are distinct.
[18:28] 483 tn Heb “This is the inheritance of the sons of Benjamin.”
[19:1] 484 tn Heb “and the second lot came out for Simeon, for the tribe of the sons of Simeon by their clans.”
[19:2] 485 tn Heb “and they had in their inheritance.”
[19:2] 486 tc The MT has “and Sheba” listed after “Beer Sheba.” The LXX suggests “Shema.” The Hebrew text appears to be corrupt, since the form “Sheba” duplicates the latter part of the preceding name. If Sheba (or Shema) is retained, the list numbers fourteen, one more than the number given in the concluding summary (v. 6).
[19:8] 487 tn Heb “this was the inheritance of the tribe of the sons of Simeon.”
[19:9] 488 tn Heb “from the portion of the sons of Judah was the inheritance of the sons of Simeon for the portion of the sons of Judah was too large for them, and the sons of Simeon received an inheritance in the midst of their inheritance.”
[19:10] 489 tn Heb “and the third lot came up for the sons of Zebulun.”
[19:10] 490 tn Or “inheritance.”
[19:11] 491 tn Heb “in front of”; perhaps “east of.”
[19:12] 492 tn Heb “eastward toward the rising of the sun.”
[19:15] 493 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[19:15] 494 tn Heb “Kattah, Nahalal, Shimron, Idalah, and Bethlehem, twelve cities and their towns.” The words “their territory included” and “in all they had” are supplied in the translation for clarification.
[19:16] 495 tn Heb “this is the inheritance of the sons of Zebulun.”
[19:17] 496 tn Heb “the fourth lot came out for the sons of Issachar.”
[19:18] 497 tn Or “their inheritance.”
[19:23] 498 tn Heb “this was the inheritance of the tribe of the sons of Issachar.”
[19:24] 499 tn Heb “and the fifth lot came out for the tribe of the sons of Asher.”
[19:28] 501 tc Some Hebrew
[19:28] 502 map For location see Map1 A1; JP3 F3; JP4 F3.
[19:29] 503 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[19:30] 504 tn The words “in all they had” are supplied in the translation for clarification.
[19:31] 505 tn Heb “this was the inheritance of the tribe of the sons of Asher.”
[19:32] 506 tn Heb “the sixth lot came out for the sons of Naphtali, for the sons of Naphtali.”
[19:33] 507 tn Heb “and their border was from Heleph, from the oak of Zaanannim, and Adami Nekeb, and Jabneel to Lakkum.”
[19:33] 508 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
[19:34] 509 tc The MT reads “Judah, the Jordan”; the LXX omits “Judah.” Perhaps there was a town named Judah, distinct from the tribe of Judah, located near the northern end of the Jordan.
[19:36] 510 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[19:38] 511 sn Instead of Yiron some English translations read Iron.
[19:38] 512 tn The words “in all they had” are supplied in the translation for clarification.
[19:39] 513 tn Heb “this was the inheritance of the tribe of the sons of Naphtali.”
[19:40] 514 tn Heb “the seventh lot came out for the sons of Dan.”
[19:47] 515 tn Heb “the territory of the sons of Dan went out from them.”
[19:47] 516 tn Heb “Leshem.” The pronoun (“it”) has replaced the name “Leshem” in the translation for stylistic reasons.
[19:47] 517 tn Heb “according to the name of their father.”
[19:48] 518 tn Heb “this was the inheritance of the tribe of the sons of Dan.”
[19:49] 519 tn Heb “an inheritance in their midst.”
[19:51] 520 tn Heb “the leaders of the fathers of the tribes.”
[19:51] 521 tn Heb “at the entrance of the tent of assembly.”
[20:2] 522 tn Heb “Say to the sons of Israel, ‘Set aside for yourselves.’”
[20:3] 524 tn Heb “so that the one who kills, taking life accidentally without knowledge, may flee there.”
[20:4] 525 tn Heb “he”; the referent (the one who accidentally kills another, cf. v. 2) has been specified in the translation for clarity.
[20:4] 526 tn Heb “and speak into the ears of the elders of that city his words.”
[20:4] 527 tn Heb “and they should gather him into the city to themselves, give to him a place, and he will live with them.”
[20:5] 528 tn Heb “for without knowledge he killed his neighbor, and he was not hating him prior to that.”
[20:6] 530 tn Heb “until he stands before the assembly for judgment.”
[20:6] 531 tn Heb “until the death of the high priest who is in those days.”
[20:6] 532 tn Heb “may return and enter his city and his house, the city from which he escaped.”
[20:7] 533 tn Heb “set apart.”
[20:8] 534 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[20:9] 536 tn The Hebrew text reads simply “the cities.” The words “for refuge” are supplied for clarification.
[20:9] 537 tn Heb “and not die by the hand of.”
[20:9] 538 tn Heb “until he stands before the assembly.” The words “at least” are supplied for clarification.
[21:4] 539 tn Heb “came out for.”
[21:10] 540 tn Heb “and it belonged to the sons of Aaron, from the Kohathite clans, from the sons of Levi.”
[21:17] 541 tn The words “they assigned” are supplied for clarification (also in vv. 23, 25).
[21:25] 542 tn The name “Gath Rimmon” is problematic here, for it appears in the preceding list of Danite cities. The LXX reads “Iebatha”; 1 Chr 6:55 HT (6:70 ET) reads “Bileam.” Most modern translations retain the name “Gath Rimmon,” however.
[21:27] 543 tn The words “they assigned” and “the following cities” are supplied for clarification (also in v. 34).
[21:36] 544 tc 21:36-37 are accidentally omitted from a number of significant Hebrew
[21:41] 545 tn Heb “in the midst of the possession of the sons of Israel.”
[21:42] 546 tn Heb “these cities were city [by] city, and its grazing areas [were] around it; so [it was] for all these cities.”
[21:43] 547 tn Heb “which he had sworn to give to their fathers.”
[21:43] 548 tn Or “possessed.”
[21:44] 549 tn Heb “gave them rest all around.”
[21:44] 550 tn Heb “according to all he swore to their fathers.”
[21:44] 551 tn Heb “not a man stood from before them from all their enemies.”
[21:45] 552 tn Heb “the house of Israel.” Cf. NCV “the Israelites”; TEV “the people of Israel”; CEV, NLT “Israel.”
[21:45] 553 tn Heb “not a word from all the good word which the
[2:1] 554 tn Heb “Joshua, son of Nun, sent from Shittim two men, spies, secretly, saying.”
[2:1] 555 tn Heb “go, see the land, and Jericho.”
[2:1] 556 tn Heb “they went and entered the house of a woman, a prostitute, and her name was Rahab, and they slept there.”
[2:2] 558 tn Heb “men have come here tonight from the sons of Israel.”
[48:2] 559 sn The tribes descended from Jacob’s maidservants are placed farthest from the sanctuary. See Gen 30.
[48:7] 560 sn The tribe from which the Davidic prince would come is given the most prestigious allotment (see Gen 49:8-12).
[48:8] 561 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:9] 562 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:9] 563 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 564 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:10] 565 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 566 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:10] 567 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:11] 568 tn Heb “strayed off.”
[48:13] 569 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:13] 570 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:13] 571 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:13] 572 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers).
[48:15] 574 tn Heb “five thousand cubits” (i.e., 2.625 kilometers).
[48:15] 575 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:16] 576 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs three more times in this verse.
[48:17] 577 tn Heb “two hundred fifty cubits” (i.e., 131.25 meters); the phrase occurs three more times in this verse.
[48:18] 578 tn Heb “ten thousand cubits” (i.e., 5.25 kilometers); the phrase occurs again later in this verse.
[48:20] 579 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:21] 580 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:21] 581 tn Heb “twenty-five thousand cubits” (i.e., 13.125 kilometers).
[48:28] 582 tn Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV). The word “Egypt” is not in the Hebrew text, but is implied.
[48:30] 583 tn Heb “four thousand five hundred cubits” (i.e., 2.36 kilometers); the phrase occurs again in vv. 32-34.
[48:31] 584 sn See Rev 21:12-14.
[48:35] 585 tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).
[48:35] 586 sn See Rev 21:12-21.
[7:8] 587 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 588 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 589 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
[7:8] 590 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
[7:8] 591 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
[7:8] 592 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
[7:4] 593 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 594 tn Grk “who were sealed.”
[7:4] 595 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 596 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[21:14] 597 tn Here καί (kai) has not been translated because of differences between Greek and English style.
