Discovery BoxPsalms 56:12
Context56:12 I am obligated to fulfill the vows I made to you, O God; 1
I will give you the thank-offerings you deserve, 2
Psalms 76:11
Context76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 3 bring tribute to the awesome one!
Psalms 116:12-14
Context116:12 How can I repay the Lord
for all his acts of kindness to me?
116:13 I will celebrate my deliverance, 4
and call on the name of the Lord.
116:14 I will fulfill my vows to the Lord
before all his people.
Psalms 116:17-18
Context116:17 I will present a thank offering to you,
and call on the name of the Lord.
116:18 I will fulfill my vows to the Lord
before all his people,
Leviticus 27:2-34
Context27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering 5 based on the conversion value of persons to the Lord, 6 27:3 the conversion value of the male 7 from twenty years old up to sixty years old 8 is fifty shekels by the standard of the sanctuary shekel. 9 27:4 If the person is a female, the conversion value is thirty shekels. 27:5 If the person is from five years old up to twenty years old, the conversion value of the male is twenty shekels, and for the female ten shekels. 27:6 If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, 10 and for the female the conversion value is three shekels of silver. 27:7 If the person is from sixty years old and older, if he is a male the conversion value is fifteen shekels, and for the female ten shekels. 27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; 11 according to what the man who made the vow can afford, 12 the priest will establish his conversion value.
27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 13 to the Lord, anything which he gives to the Lord from this kind of animal 14 will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal 15 and its substitute will be holy. 27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest, 27:12 and the priest will establish its conversion value, 16 whether good or bad. According to the assessed conversion value of the priest, thus it will be. 27:13 If, however, the person who made the vow redeems the animal, 17 he must add one fifth to 18 its conversion value.
27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 19 27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him. 20
27:16 “‘If a man consecrates to the Lord some of his own landed property, the conversion value must be calculated in accordance with the amount of seed needed to sow it, 21 a homer of barley seed being priced at fifty shekels of silver. 22 27:17 If he consecrates his field in the jubilee year, 23 the conversion value will stand, 27:18 but if 24 he consecrates his field after the jubilee, the priest will calculate the price 25 for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value. 27:19 If, however, the one who consecrated the field redeems it, 26 he must add to it one fifth of the conversion price 27 and it will belong to him. 28 27:20 If he does not redeem the field, but sells 29 the field to someone else, he may never redeem it. 27:21 When it reverts 30 in the jubilee, the field will be holy to the Lord like a permanently dedicated field; 31 it will become the priest’s property. 32
27:22 “‘If he consecrates to the Lord a field he has purchased, 33 which is not part of his own landed property, 27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay 34 the conversion value on that jubilee day as something that is holy to the Lord. 27:24 In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property. 27:25 Every conversion value must be calculated by the standard of the sanctuary shekel; 35 twenty gerahs to the shekel.
27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. 36 27:27 If, however, 37 it is among the unclean animals, he may ransom it according to 38 its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.
27:28 “‘Surely anything which a man permanently dedicates to the Lord 39 from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord. 27:29 Any human being who is permanently dedicated 40 must not be ransomed; such a person must be put to death.
27:30 “‘Any tithe 41 of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. 27:31 If a man redeems 42 part of his tithe, however, he must add one fifth to it. 43 27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. 44 27:33 The owner 45 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 46 both the original animal 47 and its substitute will be holy. 48 It must not be redeemed.’”
27:34 These are the commandments which the Lord commanded Moses to tell the Israelites 49 at Mount Sinai.
Numbers 30:2-16
Context30:2 If a man 50 makes a vow 51 to the Lord or takes an oath 52 of binding obligation on himself, 53 he must not break his word, but must do whatever he has promised. 54
30:3 “If a young 55 woman who is still living 56 in her father’s house makes a vow to the Lord or places herself under an obligation, 30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, 57 then all her vows will stand, 58 and every obligation to which she has pledged herself will stand. 30:5 But if her father overrules her when he hears 59 about it, then none 60 of her vows or her obligations which she has pledged for herself will stand. And the Lord will release 61 her from it, because her father overruled her.
30:6 “And if she marries a husband while under a vow, 62 or she uttered 63 anything impulsively by which she has pledged herself, 30:7 and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand. 30:8 But if when her husband hears it he overrules her, then he will nullify 64 the vow she has taken, 65 and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.
30:9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact. 66 30:10 If she made the vow in her husband’s house or put herself under obligation with an oath, 30:11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand. 30:12 But if her husband clearly nullifies 67 them when he hears them, then whatever she says 68 by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.
30:13 “Any vow or sworn obligation that would bring affliction to her, 69 her husband can confirm or nullify. 70 30:14 But if her husband remains completely silent 71 about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them. 30:15 But if he should nullify them after he has heard them, then he will bear her iniquity.” 72
30:16 These are the statutes that the Lord commanded Moses, relating to 73 a man and his wife, and a father and his young daughter who is still living in her father’s house.
Deuteronomy 23:21
Context23:21 When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he 74 will surely 75 hold you accountable as a sinner. 76
Ecclesiastes 5:4-5
Context5:4 When you make a vow 77 to God, do not delay in paying it. 78
For God 79 takes no pleasure in fools:
Pay what you vow!
5:5 It is better for you not to vow
than to vow and not pay it. 80
Nahum 1:15
Context1:15 (2:1) 81 Look! A herald is running 82 on the mountains!
A messenger is proclaiming deliverance: 83
“Celebrate your sacred festivals, O Judah!
Fulfill your sacred vows to praise God! 84
For never again 85 will the wicked 86 Assyrians 87 invade 88 you,
[56:12] 1 tn Heb “upon me, O God, [are] your vows.”
[56:12] 2 tn Heb “I will repay thank-offerings to you.”
[76:11] 3 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
[116:13] 5 tn Heb “a cup of deliverance I will lift up.” Perhaps this alludes to a drink offering the psalmist will present as he thanks the
[27:2] 7 tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.
[27:2] 8 tn Heb “in your valuation, persons to the
[27:3] 9 tn Heb “your conversion value shall be [for] the male.”
[27:3] 10 tn Heb “from a son of twenty years and until a son of sixty years.”
[27:3] 11 tn See the note on Lev 5:15.
[27:6] 11 tn Heb “five shekels silver.”
[27:8] 13 tn Heb “and the priest shall cause him to be valued.”
[27:8] 14 tn Heb “on the mouth which the hand of the one who vowed reaches.”
[27:9] 15 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew
[27:9] 16 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
[27:10] 17 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:12] 19 tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.
[27:13] 21 tn Heb “And if redeeming [infinitive absolute] he redeems it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p. The referent of “he” (the person who made the vow) and “it” (the animal) have both been specified in the translation for clarity.
[27:13] 22 tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).
[27:14] 23 tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”
[27:15] 25 tn Heb “and it shall be to him.”
[27:16] 27 tn Heb “a conversion value shall be to the mouth of its seed.”
[27:16] 28 tn Heb “seed of a homer of barley in fifty shekels of silver.”
[27:17] 29 tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.
[27:18] 31 tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
[27:18] 32 tn Heb “the silver.”
[27:19] 33 tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:19] 34 tn Heb “the silver of the conversion value.”
[27:19] 35 tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).
[27:20] 35 tn Heb “and if he sells.”
[27:21] 37 tn Heb “When it goes out” (cf. Lev 25:25-34).
[27:21] 38 tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the
[27:21] 39 tn Heb “to the priest it shall be his property.”
[27:22] 39 tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).
[27:23] 41 tn Heb “give” (so KJV, ASV, NASB, NLT).
[27:25] 43 tn See the note on Lev 5:15.
[27:26] 45 tn Heb “to the
[27:27] 48 tn Heb “in” or “by.”
[27:28] 49 tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the
[27:29] 51 tn Heb “permanently dedicated from among men.”
[27:30] 53 tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.
[27:31] 55 tn Heb “And if redeeming [infinitive absolute] a man redeems [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:31] 56 tn Heb “its one fifth on it.”
[27:32] 57 sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).
[27:33] 59 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
[27:33] 60 tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:33] 61 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:33] 62 tn Heb “it shall be and its substitute shall be holy.”
[27:34] 61 tn Most of the commentaries and English versions translate, “which the
[30:2] 63 tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”
[30:2] 64 tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”
[30:2] 65 tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the
[30:2] 66 tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.
[30:2] 67 tn Heb “according to all that goes out of his mouth.”
[30:3] 65 tn The qualification comes at the end of the verse, and simply says “in her youth.”
[30:3] 66 tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.
[30:4] 67 tn The intent of this expression is that he does not object to the vow.
[30:4] 68 tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).
[30:5] 69 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.
[30:5] 70 tn The Hebrew “all will not stand” is best rendered “none will stand.”
[30:5] 71 tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The
[30:6] 71 tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.
[30:6] 72 tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”
[30:8] 73 tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.
[30:8] 74 tn Heb “which [she is] under it.”
[30:9] 75 tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.
[30:12] 77 tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.
[30:12] 78 tn Heb whatever proceeds from her lips.”
[30:13] 79 tn The sentence uses the infinitive construct לְעַנֹּת (lÿ’annot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.
[30:13] 80 tn Heb “or her husband can nullify.”
[30:14] 81 tn The sentence uses the infinitive absolute to strengthen the idea.
[30:15] 83 sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.
[23:21] 87 tn Heb “the
[23:21] 88 tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”
[23:21] 89 tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”
[5:4] 89 tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).
[5:4] 90 tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).
[5:4] 91 tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.
[5:5] 91 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[1:15] 93 sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.
[1:15] 94 tn Heb “the feet of a herald.”
[1:15] 95 tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).
[1:15] 96 sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the
[1:15] 97 tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).
[1:15] 98 tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.
[1:15] 99 tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”
[1:15] 100 tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”
[1:15] 101 tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.
