Discovery Box1 Kings 2:27
Context2:27 Solomon dismissed Abiathar from his position as priest of the Lord, 1 fulfilling the decree of judgment the Lord made in Shiloh against the family of Eli. 2
Numbers 25:11-13
Context25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal 3 for my sake among them, so that I did not consume the Israelites in my zeal. 4 25:12 Therefore, announce: 5 ‘I am going to give 6 to him my covenant of peace. 7 25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 8 and has made atonement 9 for the Israelites.’”
Numbers 25:1
Context25:1 10 When 11 Israel lived in Shittim, the people began to commit sexual immorality 12 with the daughters of Moab.
Numbers 2:1
Context2:1 13 The Lord spoke to Moses and to Aaron:
Numbers 2:1
Context2:1 14 The Lord spoke to Moses and to Aaron:
Numbers 6:4-15
Context6:4 All the days of his separation he must not eat anything that is produced by the grapevine, from seed 15 to skin. 16
6:5 “‘All the days of the vow 17 of his separation no razor may be used on his head 18 until the time 19 is fulfilled for which he separated himself to the Lord. He will be holy, 20 and he must let 21 the locks of hair on his head grow long.
6:6 “‘All the days that he separates himself to the Lord he must not contact 22 a dead body. 23 6:7 He must not defile himself even 24 for his father or his mother or his brother or his sister if they die, 25 because the separation 26 for 27 his God is on his head. 6:8 All the days of his separation he must be holy to the Lord.
6:9 “‘If anyone dies very suddenly 28 beside him and he defiles 29 his consecrated head, 30 then he must shave his head on the day of his purification – on the seventh day he must shave it. 6:10 On the eighth day he is to bring 31 two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting. 6:11 Then the priest will offer one for a purification offering 32 and the other 33 as a burnt offering, 34 and make atonement 35 for him, because of his transgression 36 in regard to the corpse. So he must reconsecrate 37 his head on that day. 6:12 He must rededicate 38 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 39 but the former days will not be counted 40 because his separation 41 was defiled.
6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought 42 to the entrance of the tent of meeting, 6:14 and he must present his offering 43 to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, 44 6:15 and a basket of bread made without yeast, cakes of fine flour mixed with olive oil, wafers made without yeast and smeared with olive oil, and their 45 grain offering and their drink offerings. 46
Numbers 6:1
Context6:1 47 Then the Lord spoke to Moses:
Numbers 24:3
Context24:3 Then he uttered this oracle: 48
“The oracle 49 of Balaam son of Beor;
the oracle of the man whose eyes are open; 50
Psalms 109:8
ContextMay another take his job! 52
Acts 1:20
Context1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 53 and let there be no one to live in it,’ 54 and ‘Let another take his position of responsibility.’ 55
[2:27] 1 tn Heb “Solomon drove out Abiathar from being a priest to the
[2:27] 2 tn Heb “fulfilling the word of the
[25:11] 3 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
[25:11] 4 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
[25:12] 6 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”
[25:12] 7 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
[25:13] 8 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 9 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:1] 10 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 (1971): 200-206.
[25:1] 11 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
[25:1] 12 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
[2:1] 13 sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.
[2:1] 14 sn For this chapter, see C. E. Douglas, “The Twelve Houses of Israel,” JTS 37 (1936): 49-56; C. C. Roach, “The Camp in the Wilderness: A Sermon on Numbers 2:2,” Int 13 (1959): 49-54; and G. St. Clair, “Israel in Camp: A Study,” JTS 8 (1907): 185-217.
[6:4] 15 tn This word also is rare, occurring only here.
[6:4] 16 sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the
[6:5] 17 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.
[6:5] 18 sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the
[6:5] 20 tn The word “holy” here has the sense of distinct, different, set apart.
[6:5] 21 tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”
[6:6] 22 tn The Hebrew verb is simply “enter, go,” no doubt with the sense of go near.
[6:6] 23 tn The Hebrew has נֶפֶשׁ מֵת (nefesh met), literally a “dead person.” But since the word נֶפֶשׁ can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the
[6:7] 24 tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.
[6:7] 25 tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.
[6:7] 26 tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.
[6:7] 27 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.
[6:9] 28 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.
[6:9] 29 tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.
[6:9] 30 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
[6:10] 31 tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.
[6:11] 32 tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
[6:11] 33 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
[6:11] 34 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
[6:11] 35 tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.
[6:11] 36 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.
[6:11] 37 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
[6:12] 38 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
[6:12] 39 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
[6:12] 40 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
[6:12] 41 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
[6:13] 42 tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.
[6:14] 43 tn Heb “he shall offer his offering” – the object is a cognate accusative.
[6:14] 44 sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the
[6:15] 45 tn The suffixes in the MT are plural in this verse, whereas in v. 17 they are singular. This seems to be a matter of stylistic choice, referring to whomever may be taking the vow.
[6:15] 46 sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.
[6:1] 47 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
[24:3] 48 tn Heb “and he took up his oracle and said.”
[24:3] 49 tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.
[24:3] 50 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
[109:8] 51 tn The prefixed verbal forms (except those with vav [ו] consecutive) in vv. 8-20 are taken as jussives of prayer. Note the distinct jussive forms used in vv. 12-13, 15, 19.
[109:8] 52 tn The Hebrew noun פְּקֻדָּה (pÿquddah) can mean “charge” or “office,” though BDB 824 s.v. suggests that here it refers to his possessions.
[1:20] 53 tn Or “uninhabited” or “empty.”
